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This implies a certain amount of co-ordination between the separate causal factors, which leads up to the second inter pretation of this cause, which is the one favoured by the Abhidharma Kosa (6-26), namely : — • (2) Sahabhu hetu is the simultaneous interaction of a certain number of dharmas. In certain cases co-existing dharmas not only bring about another separate effect, but they have a causal influence on one another. Here inter-relation implies symmetrical inter-relation, i.e. not only does A act upon B but B acts equally upon A. Instances of this are found in both material and mental phenomena. In any given molecule the inter-causal influence of the atoms of the four Mahabhutas is called Sahabhu hetu. The relation of the Mahabhutas, and the Bhautikas on the other hand, is not included in this class, as the relation is asymmetrical, the Mahabhutas influencing the Bhautikas, while the Bhautikas cannot directly influence the Mahabhutas. 1 The A.K. and A.P. differ in their interpretation of this type of cause. See A.K. 6-26 and A.P. 9-la; both views are found in M.V. 15-16er, etc. The A.P. follows the first and A.K. the second interpretation mentioned above. COSMIC DYNAMICS 195 According to the Sarvastivadins, a mental group contains fifty-four dharmas, which act as Sahabhu hetu. These are (a) Citta itself, (6) the ten universal or general Caitasikas, (c) the four Laksanas of Citta, (d) the four Laksanas of each of the ten Caitasikas, making forty in all. (A.K. 6-36.) 3. Samprayukta hetu. — This is a further special class of Sahabhu hetu, and refers more particularly to the relation between Citta and the Caitasikas. This is distinguished from the preceding group by the closer nature of the union of the co-existing influencing parts. Consequently, every Samprayukta hetu is necessarily a Sahabhu hetu, but there are certain Sahabhu hetus which are not sufficiently inter related to receive the name of Samprayukta hetu. The union of the latter is so close as to imply almost fusion, while the former means only conjoint action, in which each part retains its independent function. The Abhidharma Kosa illustrates the action of Sahabhu hetu as the travelling of merchants in a caravan in order to protect themselves from the dangers of the road, while the action of Samprayukta hetu is illustrated by these same travellers if they are performing exactly the same actions at exactly the same time.1 The Buddhists believed that this closer form of union could not be attained by the material dharmas or by the Citta- viprayukta dharmas, and it was therefore confined to the inter-relation of the various Caitasikas. Their function as Samprayukta dharmas depends upon their previously mentioned four- or five-fold uniformity. 4. Sabhdga hetu.— This is usually termed homogeneous cause.2 It is distinguished from the preceding category by not being contemporary with its effect ; in fact, it must cease to exist before its phala can arise. It is likewise distinguished from Vipaka hetu, mentioned below, because the effects of 1 A.K. 6-106. 2 There was a good deal of dispute over the correct interpretation of this type of hetu, particularly between the Sautrantikas and SarvastivadinB, the principal points of difference described A.K. 6-5a seq. 196 MANUAL OF BUDDHIST PHILOSOPHY Sabhaga hetu are of the same nature as the cause itself. Thus, when one apple produces another apple it is said to be a Sabhaga hetu. In the same manner the first stage of the human foetus is said to be the Sabhaga hetu of the later stages. Its nearest corollary, therefore, is the Samanantara pratyaya already discussed, but it is distinguished from this pratyaya in several ways. (1 ) It is a cause and not a condition, i.e. the nature of the mind as a whole is the conditioning factor of the succeeding moment of consciousness, while certain passions in the preceding moment of consciousness whose force brings about the arising of similar types of conscious ness at a later moment is called a Sabhaga hetu. (2) Samanantara pratyaya refers more particularly to the relation of two mental groups at two successive moments, while Sabhaga hetu may function over a prolonged period of time. (3) Consequently, Samanantara pratyaya refers only to the mind and mentals, while Sabhaga hetu can apply to the relations between any similar groups of dharmas, such as Rupa, etc. The Buddhist believed that everything had a tendency to reproduce itself. A good Caitasika of the present tends to produce a good Caitasika in the future ; an evil Caitasika another evil Caitasika. This force or tendency may be checked or thwarted, or may be so weak that it is unable to reproduce itself without external aid, as in the case of indeterminate things. Where, however, the force is sufficiently strong to carry out its function of reproduction it is called Sabhaga hetu. Nevertheless, this causal force is very confined in its scope, because it applies to effects (1) only of the same nature, (2) the same section ($ft pu), and (3) of the same sphere. The first applies to the three main categories, meritorious, demeritorious, and neutral. The sections consist of the various subdivisions of these three natures, such as the five groups. The third has reference to the various spheres of the universe. For this purpose the universe is divided into nine stages, one for the whole of the Kama dhatu, one for each COSMIC DYNAMICS 197 of the four groups of the Rupa dhatu, and one for each of the Arupa heavens. Thus a meritorious dharma may have sufficient force to reproduce itself in the Kama world, but in order for it to lead to re-birth in the Rupa dhatu it requires adventitious aid from without. 5. Sarvatraga hetu.1 — This is closely connected with the preceding type of cause, save that its scope is slightly broader. The dharmas which exert this influence are the Anusayas root cr underlying passions, which give rise to later demeritorious types of consciousness. They receive the name Sarvatraga, or universally active, because each such root passion is the cause of the subsequent arising not only of its own type of demeritorious dharmas, but of all other passions of defilements, whether of its own section or not. In consequence of this definition, while Sarvatraga hetu, like Sabhaga hetu, is confined in its activity to dharmas of its own sphere, it is not, like the latter, confined to dharmas of its own section, and hence has to be enumerated as a separate type of cause. 6. Vipdka hetu.2 — This is in some ways the most important of the hetus, for it is the essential link in the process of re-birth. Like the two preceding hetus, it is distinguished from Sahabhu and Samprayukta hetus because its effect can only come into being after the cause itself has expired, but it is distinguished from Sabhaga and Sarvatraga hetus because it is not limited in its scope to any section or sphere. The essential function of this type of causal influence is for evil hetu to bring about painful consequences, such as re-birth in one of the hells, and mundanely good hetus to bring about pleasurable consequences, such as re-birth in heaven. Such resultants, however, are themselves neither meritorious nor demeritorious, but are indeterminate. Hence they belong to an entirely different category from their causes. For this reason Vipaka hetu is generally called Heterogeneous cause, 1 A.K. 6-106. 2 A.K. 6-116. 198 MANUAL OF BUDDHIST PHILOSOPHY inasmuch as its effects are different both as regards time of maturity and nature from the cause. The dharmas which act as Vipaka hetu may belong either to the category of the material (Rupa), mental (Citta or Caitasika), or miscellaneous (Viprayukta), but such dharmas must belong to the category of positively demeritorious or Sasrava meritorious. Neither of the two classes of neutral (obstructing and non-obstructing) nor Anasrava meritorious can act as a Vipaka hetu. Neutral is excluded, according to the Abhidharma Kosa, because it is like a mouldy seed, and Anasrava kusala because, being uninfluenced by the karmaic fructification of the passions, it is like a good seed which does not come to fruition because it has not been fructified by water. For this reason it cannot bring about re-birth. The Buddhists, and more particularly the Sarvastivadins, believe that there might be various kinds of numerical relations between the Vipaka hetu and its effects.