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on the basis of the above view, tries to point out defects in the theory of absolute momentariness and absolute eternalism stating that causal efficiency is possible in either of these theories of reality. Clarifying his own position, Kulabhūsana asks whether momentary character has causal efficiency during its own existence or in another. If the first alternative is accepted, the entire universe would ex ist only for a moment. The effect produced by a certain cause during its own existence would be a cause of others, despite being caused itself and this sereis will never end. The argument "Cause makes an effect during its own existence and an effect comes into being during the existence of others is not favoured since an effect is supposed to be originated during the existence of its own cause and not of another". Otherwise, an effect cannot take place and there will be the defect of “Samanantara padavirodha''26, according to which the effects would emerge in the distant future. The next moment is also not powerful to generate the thing, since it is not a creator. Otherwise what would be the difference between sat and asat, and hșanika and aksanike We could conclude therefore, that arthakriya is possible only in permanent-in-change character. 28
Afterwards, Durvekamiśra tries to criticise the view of Syādvādakesari not by advancing arguments but by merely hurling insults. As a matter of fact, whenever the Buddhist philosophers came across people whose views were different to theirs, especially when they could not refute their theories, they resorted to the practice of rediculing them by means of ironical speech. It is in this manner that the arguments of the Jainas against the theory of kşanikaviida came to be dismissed by Pandit Durvekamióra with cursory remarks that a wise-man should disregard the above objections raised by the above Anhrikas or Digambaras (yadi namanhrikoktira pek sanıya preksavatanz )29. He then tries to show that only the momentary character has a capacity of casual efficiency.
sāntarakṣita also refers to view which seems to belong to the Jaina tradition, but it is attributed to Bhadanta Yoga
