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Srāvakabhūmi
of the Buddha led him to maintain the momentary character of the worldly dharmas which culminated in the doctrine of instantaneous being in the state of flux. This again led to the Buddhistic conception of dharma-nairātmya or the doctrine of the non-intrinsic character of the dharmas.
Various interpretations of the five skandhas of rūpa vijñāna, vedana, samjñā and samskāra have been suggested in the Abbidharmika texts and Asanga and Vasubandha follow the same methodology in presenting them. These skandhas are said to constitute the human individuality. *They are severally and collectively impermanent and nonsubstantial, as there is no ātman in them.'4 The Buddha mentions the five shandhas as dukkha, anicca, and anattā, having no ātman or intrinsic reality of theirs. He further declares that a wise person should say with regard to these evanascent skandhas; "This is not mine. I am not this. This is not (my) ātman. Thus, the Buddha repudiated the conceived identity of the skandhas with ātman. This doctrine was interpreted in early Buddhism as 'pudgala-nairātmya' negating the permanent entity of any being or ātman.” Naturally, 1. Vide, p. 304, Ada, p. 52, sq. Adv. p. 5-6 sq. 37, and elsewhere;
AK with Bhāşya and Vyākhyā, I. 7 sq. I. 20 Narendra Deva,
Acarya, AK. I. p. 11 sq. 2. Asm. p. 1 sq., YBS; I. 198 sq. 3. AKB, I. 7-20 f..
BDBSL, p. 72; cf. fra affea far: #77#5T agrua o FH17 fforura sfafetara s far arauaturun h ava', quoted in Abd. p. 254; cf. AK. III. 18.
See, supra, fn. 2; S. N, II. 272; PTSd. s. v. anicca. 6. For references and elaboration see, our papers published in
Azhar qar, Vol. XXIII. p. 112-113 sq. JGJRI, XXIII. 29
35 sq.; P. O. XXVII. 114-132. 7. cf. Fofag Fat safada ar D. N.
cf. L. V., XIII. 106, 110, 117, XXI. 184; BC. AP. p. 422; cf. M. N., I. 369; S. N., III. 231 256, 181, 385; S. N., II. 398. etc,
4.
