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Srāvakabhūmi The Mahāyānic texts did not centre round this interpretation of the doctrine, but took it into a wider perspective and interpreted it as the universal law of relativity governing the entire range of produced dharmas and explained their nature as anitya, non-intrinsic and non-originated, as śūnya and anıtma.1
Asanga, following the traditional interpretations, elucidated the doctrine of Pratīyasamutpāda (Ps.) as suffering, non-eternalism, and as representing the non-intrinsic and śünya character of the phenomenal dharmas.He defines this doctrine as anitya, momentary (kṣaṇika) and leading to the realisation of the non-eternal character of the phenomenal objects under the sub-title 'vipariņāmānityatā.8 The contemplation of the 'anityatva' of the phenomenal existents, leads to the realisation of the real nature of dharmatā, and purification of citta. It also forms an aspect of the 'dharmanairātmya’ doctrine.4
Vide, SSS and Madh. Sā. Sū. (MSS, I. 100 sq.), LV, XIII. 77-98, p. 124 sa: p. 223-24; 1. 33,42, anavataptahradāpasakrāmanasūtra (quoted in BCAP, IX. 2; vide, BCAP, p. 188 198; SRS, p. 266, 300 MSS, 1. 353 sq.; 363-4, 373-78; Cp. Adhyardhasatikā pra jñāpāramita; šunyāḥ sarvadharmā niņsvabhāvatayogena, MSS, I. 91; Cp. Nāgārjuna's Yuktişaştika,... ...... Hetutaḥ sambhavo yasya sthitirna pratyayairvina/ vigamah pratyayābhāvat so'stītyavagatoh katham||
(BC AP, p. 234) Hetutah sambhavo yeşāṁ tadabhāvānna santi tel Katham nāma na te spaştań pratibimbasama matah|| (Catuḥstava); Cp. DBS, p. 32-33; LS.; Cp. Nagar juna's Dvādasamukha Šāstram, I (Vishwabharati Annals, X). See, ASm., pp. 36-41, 61 sq., also, Cp. 26-27; YBS, I. 198-232; SBh. p. 248-49, 381-384; Cf. p. 474 sq.; 142-143. Cf. p. 228, 248.49,
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