The Central Conception of Buddhism and the Meaning of the Word "Dharma" c19.s1.23

c19.s1.23

¹ The Sarvāstivādins establish several kinds of causal relations between the elements. If e.g. a moment of the sense of vision produces in the next moment a visual sensation, it is termed *kāraṇa-hetu* and its result *adhipati-phala*. This relation will be absent in the case of an inefficient condition of the organ of vision. But there are other relations between the moments of this organ. When the next moment is just the same as the foregoing one, thus evoking in the observer the idea of duration, this relation is termed *sabhāga-hetu* as to *niṣyanda-phala*. If this moment appears in a stream (*santāna*) which is defiled by the presence of passions (*kleça*), this defiling character is inherited by the next moments, if no stopping of it is produced. Such a relation is called *sarvatraga-hetu* as to *niṣyanda-phala*. Finally every moment in a stream is under the influence of former deeds (*karma*) and may, in its turn, have an influence on future events. This relation is termed *vipāka-hetu* as to *vipāka-phala*. The simultaneity of the inseparable elements of matter will produce a co-operative result (*puruṣakāra-phala*). These last three relations must be existent even in the case of a non-operative moment of the sense of vision. Cf. *Ab. K.*, ii, 50 ff.; O. Rosenberg, *Problems*, chap. xv.