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Now, the difference between Patthana and Paccaya " is that patthana is limited to non-transitive relations to its direct effects, whereas paccaya covers not only non-transitive relations to direct effects, but also transitive relations to indirect effects . . . Commentators paraphrase the word paccaya by upakaro, meaning rendering service. A mother renders service to her child by her function of conception, gestation, etc., and by her ministering to its wants. But when an adult filially minded son supports his mother in her old age he now becomes paccaya. . . " (pp. 27 and 28). In the seventh book of the Pali Abhidharma, Patthana, twenty-four kinds of Paccaya are distinguished. These are as follows : — *•'!. Hetu, or root-condition. - 2. Arammana, or object. V$. Adhipati, or dominance. 4. Anantara, or contiguity. v#. Samanantara, or immediate contiguity. 6. Sahajata, or co-existence. 7. Ailfiam-anfia, or reciprocity. 8. Nissaya, or dependence. 9. Upanissaya, or sufficing condition. 10. Purejata, or antecedence. 11. Pacchajata, or consequence. 12. Asevana, or succession. 13. Kamma, or action (karma). 14. Vipaka, or effect. 15. Ahara, or nutriment. 16. Indriya, or control. 17. Jhana, or concentration. 18. Magga, or means. 19. Sampayutta, or association. 20. Vippayutta, or disassociation. 186 MANUAL OF BUDDHIST PHILOSOPHY 21. Atthi, or presence. 22. Natthi, or absence. 23. Vigata, or abeyance. 24. Avigata, or continuance. Application of the Tiventy-four Pratyayas. We are told l that there are four different kinds of relations, namely, the relation of 1. Mind to mind. 2. Mind to body. 3. Body to body. 4. Body to mind. (1) All forms of consciousness which we have previously grouped under thirty-three classes are related to one another under this category. " Here the relation is symmetrical ; that is, the relation between the two terms A and B holds good as between B and A." (2) The relation between resultant forms of consciousness and resultant forms of matter are included under this category. At the moment of conception they come into being simultaneously, but thereafter forms of consciousness arise in dependence upon external objects. (3) The relation between the four elements and their derivatives are included under this category. " It must be remembered that the derivatives cannot attain the status of a cause or paccaya. That is, the relation between the primaries A and the secondaries B is symmetrical. In other words, the relation of A to B cannot be reciprocally borne by B to A." (4) Under this category may be instanced the correlation of the heart-basis to mind at the moment of conception. The Abhidhammattha-sangaha adds to these four groups two others, viz. (1) relation between term and concept on one hand and mind on the other ; (2) relation between one group of states of mind-and-body and another group of states of mind-and-body. There also the relation between the above 1 C.P., p. 193. COSMIC DYNAMICS 187 4. Abeyance. 5. Succession. 6. Association. 4. Karma. 5. Effect. six categories and the twenty-four pratyayas is stated to be as follows : — (1) Mind to Mind:— 1. Contiguity. 2. Immediate Contiguity. 3. Absence. (2) Mind to Mind-and-Body : — 1. Hetu. 2. Jhana. 3. Means. (3) Mind to Body :— 1. Consequence. (4) Body to Mind :— 1. Antecedence. (5) Term and Concept to Mind :- 1. Object. (6) Mind-and-Body to Mind-and-Body :- 1. Dominance. 2. Co-existence. 3. Reciprocity. 4. Dependence. 5. Support. (b) The Northern Tradition l Whereas the Sthaviravadin and Sarvastivadin schools were in agreement on the personal interpretation of causality, as opposed to the Yogacarins, when we come to deal with the Northern interpretation of cosmic causality we find that here the Yogacarins and Sarvastivadins are in agreement as opposed to the totally different account handed down by the Sthaviravadins. On certain points of detail the two northern 2. Sufficing Condition. 6. Control. 7. Dissociation. 8. Presence. 9. Continuance. 1 For Sarv. cf. especially A.K., the whole of ff. 6 and 7 ; N.A., f. 15 ; A.P. 14 ; M.V. 16-76 seq. * For Yog. see especially V.M.S., f. 7, p. 326, and Wei Shih, p. 212 seq. 188 MANUAL OF BUDDHIST PHILOSOPHY schools disagreed, but in the main the doctrines concerning this matter were in accord, and we may therefore treat them together. Northern and southern traditions concerning cosmic causality seemed to have developed quite independently. Instead of a rather unco- ordina ted list of twenty-four relations, we find four main pratyayas or ways in which one thing can stand in relation to another, while causality proper is explained by six or ten hetu and their five phala or effects. It is very interesting to note that this doctrine of the six or ten hetu and the five phalas are admittedly later developments of the original Buddhist ideas, but it is claimed that the doctrine of the four pratyayas was taught in the earliest Hinayana sutras themselves.1 Unfortunately, we are unable to verify this statement, and though reference is made to the Samyukta Agama, none of the existing versions of that work contain the passage in question. The light which this statement throws on the development of Abhidharma ideas is very important, more particularly as it is in such strong contrast to the Sthaviravadins, who claim that their twenty-four pratyayas are all part of the original dispensation. Let us now proceed to examine each of these categories somewhat more in detail. I. The Four Pratyayas Pratyaya is explained, as we have seen, as being the conditions which bring about any given phenomenon. Con sequently, the pratyayas explain the various ways in which one thing can stand to another. All such relationships fall into one or other of the following types 2 : — - 1. Hetu pratyaya, or direct causal relationship. 2. Sajnanantara pratyaya, the relation of uniform and non- intermittent succession. 1 The Madhyamikas seem to have taken into consideration only the four prat., cf. Mad. Vr. (Chinese trans.), f. 1, but also cf. the amplifications of M. P. P. Sastra, f. 32, p. la seq. 2 A.K. 7-la ; N.A. 8-176 ; A.P. 10-10a ; V.M.S., pp. 336 and 34a. COSMIC DYNAMICS 189 3. Alambana pratyaya, the relation between the object and the subject of perception. 4. Adhipati pratyaya. explained as the indirect influence which one dharma can have over another. It is said that these four groups can be reduced to two. The first group would consist of hetu pratyaya alone, constituting direct causality, while the second group would consist of the remaining three pratyayas, constituting indirect or auxiliary causality. In fact, Adhipati pratyaya includes all forms of indirect causality, so that Alambana and Samanantara are but sub-groups, which, however, are of sufficient importance to warrant separate mention. 1. Hetu pratyaya. — This refers to the relationship between two dharmas, when one is the direct cause of another. In other words, when one dharma is said to be the absolute cause of another, even though this causal process implies the action of other indirect conditions, this dharma is said to act as Hetu pratyaya. In the early days no attempt seems to have been made to differentiate this type of causality, but the later scholastics drew up a list of six or ten hetus, all of which are but subdivisions of this type of pratyaya. We shall consider all of these more at length hereafter. 2. Samanantara pratyaya. — When one set of dharmas is uniformly and without interval succeeded by another, the preceding group is called the Samanantara pratj^aya of the succeeding group. This has especial reference to the relation of two different moments of consciousness within the same personality. Any group of mental dharmas (i.e. Caitasikas) has the duration of only a single ksana, but at the moment when this group disintegrates a new one arises to take its place and to inherit its potential energies. In this way the preceding group conditions the activity of its successor, but, at the same time, it cannot be termed its cause, since the succeeding group owes its origin to action or to the klesas. Hence the Hetu pratyaya of the new group is either Karma 190 MANUAL OF BUDDHIST PHILOSOPHY or the Anusayas, and its Samanantara pratyaya is the immediately preceding group of mentals. The life stream of consciousness is considered more uniform and inter-related than any other life stream.