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Because it is the aggregate result of the action of all sentient beings, and is thus Adhipati phala, while Vipaka phala must be the individual result of individual action. (A.K. 6-20a.) 1 This was a bone of contention between the Sarv. and the Sautrantikas. For discussion and counter-discussion cf . A.K. 6-14a to 6-196. COSMIC DYNAMICS 203 5. Visamyoga phala is equivalent to Nirvana. Literally, it means the freedom from bondage or emancipation from the wheel of birth and death. This is the result of certain kinds of mental and moral training or karma, and hence is regarded as a special class of Vipaka phala, but the transcendental nature of the category rendered it necessary for the Buddhists to give it a separate place in their list of effects. A careful examination of what has preceded gives us the following table of relationships between the five phalas on the one hand and the four pratyayas and the six hetus on the other : — The 6 Hetus. 1. Karana 2. Sahabhu 3. Samprayukta J 4. Sabhaga V 5. Sarvatraga J 6. Vipaka The 4 Pratyayas^ ^ 1. Hetu 2. Samanantara ) 3. Alambana 4. Adhipati The 5 Phalas. 1 . Adhipati 2. Purusakara . Nisyanda 4. Vipaka 5. Visamyukta In this connexion one or two additional points must be borne in mind. First is the fact that some schools postulated four additional effects. These were (1) supported effect, as in the case of the circle of water, which, according to Buddhist cosmology, was supported by the circle of air. In like manner all vegetation is supported by the earth. (2) Acquired effect, as when the mind by means of meditation acquires wisdom. (3) Harmonious effect, as in the case of the Caksur-vijnana, which is the harmonized effect of the Caksur-indriya. (4) Trained effect, as when the nature of the mind is changed by means of Dhyana. These four classes of effect, however, Vasubandhu (A.K. 6-276) considers but variations of divisions of Purusakara and Adhipati phalas. 204 MANUAL OF BUDDHIST PHILOSOPHY Owing to the predominately psychological tone of all Buddhist speculation, more emphasis has been laid upon the causal relationships between the various types of mental dharmas than upon the material dharmas. It may, therefore, be of interest to see what the Sarvastivadins had to say con cerning the causal forces exerted by one type of matter upon another. This problem, of course, lay outside the field of the Yogacarins. This relationship may be discussed in five ways : 1. The causal influence of one Mahabhuta upon another. This is said to be of two kinds, Sahabhu and Sabhaga. The first is the relation of the four Mahabhutas on one another at any one given moment and within one special organism. The latter is the way in which the Mahabhutas reproduce themselves in later moments.1 2. The causal influence exerted by the Mahabhutas upon the Bhautikas. We have already seen that there is a five-fold relationship between the fundamental and derivative forms of matter. The Abhidharma Kosa tells us, however, that these five kinds of dependence are but subdivisions of the influence of Karana hetu upon Adhipati phala. 3. The influence of Bhautikas over Bhautikas. This com prises Sabhaga, Sahabhu, and Yipaka hetus, in addition, of course, to Karana hetu. Sahabhu hetu refers only to the physical and vocal actions (which are ranked as physical Bhautikas), which in virtue of their function as mental associates rank as Sahabhu hetus. In their purely physical aspect they cannot exercise this function. Sabhaga hetu is the influence exercised by the previous groups of Bhautikas upon their successors. Yipaka hetu refers to the karmaic energy engendered by groups of Bhautikas, whether meritorious or demeritorious, which will result in the neutral Vipaka phala (e.g. Caksur-indriya) of the future life. 4. The influence of the Bhautikas upon the Mahabhutas. This is but of one kind. The karma engendered by the 1 A.K. 7-8aseq. COSMIC DYNAMICS 205 Bhautikas may serve as Vipaka hetus, bringing about the formation of new groups of Mahabhutas. 5. In addition, the Sarvastivadins, and to a lesser extent the Yogacarins, have long and very elaborate tables showing the causal influence exerted by various groups of mentals upon one another.1 The compass of our present undertaking, however, will not permit us to repeat them here, as in any case enough has been said to show the general nature of such relationships. 1 See especially last portion of f. 7 of A.K. McGovern, William Mont-ornery 123 A manual of Buddhist M3 philosophy v.l PLEASE DO NOT REMOVE CARDS OR SLIPS FROM THIS POCKET UNIVERSITY OF TORONTO LIBRARY