________________ 100 Introduction seems to be abusing the Darshtantikas (i.e. the Sautrantikas) for their persistence in maintaining views repugnant to the Abhidharma. In a subsequent place the. Dipakara again rebukes them for their habit of repeatedly bringing forth (apparently inconsistent) sutras against the Vaibhashika.?: The term sthitibhagiya is not used, either by the Kosakara or by Yasomitra to indicate the Darshtantika. This term usually occurs with other three terms, viz., hanabhagiya, viseshabhagiya and nirvedhabhagiya,a where it means that which is conducive to enduring or lasting', of a particular state of mind. This meaning does not seem to be intended here. The word sthiti in this term most probably meams pravaha or santati. The Sautrantikas do not recognise sthiti (subsistence) as a separate samskrita-lakshana, because they consider that it is a name given to the series of momentary dharmas (santati ). S By sthitibhagiya, therefore, the Dipakara means one who belongs to or is heading for the (theory of) santati, a term which a Vaibhashika could use'as an abuse to the Sautran. tika. But the use of the term sthitibhagiya need not be taken as purely abusive. We learn from other sources that the Sautrantika school was also known by two other names, viz., Santanavada and Sankrantivada. Vasumitra in his Samayabhedoparachanachakra* attributes the following three doctrines to this school :-"(i) skandhas transmigrate from one world to the other: hence the name Sankrantivada. (ii) There are the mulantika-skandhas and also eka-rasa-skandhas. (iii) An average man (thrithagjana) also possesses the potentiality of becoming a Buddha (lit. in the state of average man there are also divine things, arya-dharmas)." Elucidating these doctrines and particularly the term skandha, J. Masuda says that commentary on Vasumitra's work, called 'Shu-chi interprets the term skandha as bijas. The eka-rasa 1 Adv. pp. 266, 268. 2 Vide Adv. pp. 384, 418-9. 3 Ibid. p. 105, n. 2. 4 J. Masuda, Asia Major, 2, 1925. See Lamottee's introduction to his translation of the Karmasiddhiprakarana, MCB. IV. pp. 170ff.
