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Thus, two different phases of the body are not supposed to be related by means of Samanantara pratyaya. The commentators explain this by saying that this relation implies uniformity and con tiguity between the condition and the conditioned. The relation between two successive phases of Rupa possesses neither of these two requisites, since the process of change is slower and two different processes of replacement may be going on at the same time within the body, as opposed to the unified disintegration and replacement on the part of the mind. In the same way the Citta-viprayukta dharmas find no place as Samanantara pratyayas, since there is no fixed order to succession in their appearance in the universe. Even among the mentals, the last thought moment of an Arhat was con sidered inoperative since no new group of mental dharmas arises, phenomena producing action and passions having been exhausted. There being no hetu, the last group of mentals cannot be said to exercise a conditioning function (A.K. 7-2o). 3. Alambana pratyaya, or percipient condition. — This corresponds to what the Cartesians would call the occasional cause. Conditioned by various external objects, different types of consciousness arise. The Sarvastivadins believed that the nature of the newly arising consciousness is conditioned by the external objects, but that the cause of the origination remains Karma and the passions. Hence, the action of the external objects is called Alambana pratyaya. This group is much more inclusive than the preceding, inasmuch as all objects or all the dharmas of the universe can act as Alambana pratyaya, inasmuch as all dharmas can act as objects of perception, Rupa being the Alambana pratyaya of the five sensuous aspects of consciousness, while all dharmas what soever can act as the Alambana pratyaya or the Sixth or COSMIC DYNAMICS 191 Mano-vijnana. In this way, even the Asamskrta dharmas and the Samskrta dharmas of the past and future can function as Alambana pratyaya. It is further stated that all dharmas retain the name of Alambana pratyaya even at moments when they are not serving as objects of perception, since they are always potential conditions, just as firewood is always called fuel even when it is not for the moment burning (A.K. 7-4).1 4. Adhipati pratyaya. — When we examine the nature of things we see that everything exerts an indirect influence over everything else. The snow on the Himalayas affects the climate, and hence the food, clothes, and lives of all other parts of the world. The indirect influence which every dharma exerts on everything else is called Adhipati pratyaya. This shows how greatly the Northern interpretation of the pratyayas differs from that of the Sthaviravadins, for the latter have kept the literal sense of Adhipati as dominance, while the Northern scholastics state this condition receives its name merely because it is vast and universal, inasmuch as this pratyaya is possessed by every dharma in the universe. It is even more widespread than Alambana pratyaya, since a dharma exerts an Adhipati influence even when it is not directly perceived. The scope of Adhipati has only two limitations : (1) a thing cannot be said to exercise a causal influence over itself ; (2) the Samskrta dharmas can have no influence over the Asamskrtas since the latter are by definition unconditioned. (A.K. 7-5a.) From their very definition also we can see that the four pratyayas are applied to the various categories of existence in the following way : All four types of condition bring about the arising of both Citta and Caitasikas. The only exception to this is the Citta and Caitasikas of the heaven of unconscious- 1 For the Yog. modifications of Alam. Prat, principally from the ontological point of view, see the Alam. Prat. Sastra by Dignaga, mentioned in the Introduction. 192 MANUAL OF BUDDHIST PHILOSOPHY ness. In this instance, as there is no perception, objective phenomena cannot be said to function as Alambana pratyaya. Only two of the pratyayas apply to Kupa and the Viprayukta dharmas. These are Hetu pratyaya and Adhipati pratyaya. Not being percipient agents, Alambana pratyaya does not apply to them. The reason for their exclusion from the category of Samanantara pratyaya has already been explained. II. The Six Hetus Let us now turn our attention to the Hetus, or types of direct causality. The subdivision of Hetu being a later development of Buddhist philosophy, there was some difference of opinion as to the exact number of causal types to be enumerated. For the most part the Sarvastivadins 1 had six in their list. The Yogacarins sometimes accepted the six hetus of the Sarvastivadins,2 but frequently made mention of another list of ten hetus, which, together with five other modes of relationship, made up their full list of fifteen causal bases.3 These special causal theories of the Yogacarins, however, were of very little importance. They played but little part in the Yogacarin philosophy, absolute or relative. Many of the foremost commentaries ignored them (e.g. Wei Shih Lun Cheng I). Consequently, in the present instance we may content ourselves with enumerating the list of six hetus which were common to both the Yogacarins and the Sarvastivadins, and of which frequent mention was made. In point of fact, this group is merely a new edition of the pratyaya classification of causes in which the three pratyaya which have an indirect conditioning effect upon phenomena are brought together and counted as one hetu, called Karana Hetu, while the one pratyaya which has a direct causal 1 Cf. the authorities cited above for the Sarv. school. 2 Lankavatara expounds the six hetus from the Yog. standpoint, 3-106 of the 10 f. version, and 2-216 of the 4 f. version. 8 Cf . especially V.M.S., f. 8, p. 336, for full list and explanation. COSMIC DYNAMICS 193 influence over phenomena is divided into five groups. The relation between the Pratyaya and Hetu groups is to be seen from the following chart : — Pratyaya. Hetu. 1. Hetu } ^^^ ^^^1. K§jrai?a 2. Samanantara^ ^^^^c-:^-"~"~ f2. Sahabhu 3. Alambana ^^^^^ 3. Samprayukta 4. Adhipati "*"- U. Sabhaga 5. Sarvatraga U. Vipaka Let us examine each type of hetu individually : — 1. Karana hetu. — This is causality in its broadest sense. It includes (1) all the other causes, and (2) all the dharmas. (1) Since Karana hetu is causality in general, all other causes are included in this category, being merely separate groups of karanas. But for practical purposes it is advisable to distinguish types of causes which have special peculiarities, and to retain Karana as a term to apply to those causes which can receive no other classification, just as, to quote the Abhidharma Kosa (6-la), ten of the ayatanas are called Rupa ayatanas, and yet one of them receives the specific title of Rupa ayatana. In this special sense Karana is distinguished from the other types of hetu by being both positive and negative. By the positive aspect is meant that the existence of any one thing exerts some kind of influence, even though slight, upon every other dharma. (See above, Adhipati pratyaya.) By the negative aspect is meant that when a certain dharma does not exert a specific influence upon another it can equally be termed a cause, as in this way the arising of the phenomenon in question is not impeded. When a king rules wisely and justly, this is a positive influence upon the welfare of the people. When the king fails to act at all the country goes to ruin, so that the very inaction or the absence of a thing exerts an influence upon other things. (A.K. 6-2a.) 194 MANUAL OF BUDDHIST PHILOSOPHY (2) It therefore follows that every dharmais the Karana hetu of every other dharma, though it cannot exercise a causal influence over itself. Thus the element faithfulness (sraddha) can be said to be the Karana hetu of faithlessness (asraddha). Through the inclusion of Alambana pratyaya in this category, Nirvana and the other Asamskrta dharmas are likewise included in the list of Karana hetus. (A.K. 6-26.) 2. Sahabhu hetu. — This is the term applied to explain the causal working of two dharmas which exist simultaneously.1 There are two different interpretations given to this type of hetu : — (1) The first is when several different dharmas all bring about a single effect at the same time. Thus the co-working of a number of men brings about the formation of a regiment.