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The above consideration brings us to an important aspect of the 厂腻峁僰丑测补 view of causation as 蝉补迟办腻谤测补惫腻诲补. 厂腻峁僰丑测补 holds that there can be no production of a thing previously non-existent; causation means the appearance or manifestation of a quality due to certain changes of collocations in the causes which were already held in them in a potential form. Production of effect only means an internal change of the arrangement of atoms in the cause, and this exists in it in a potential form, and just a little loosening of the barrier which was standing in the way of the happening of such a change of arrangement will produce the desired new collocation鈥攖he effect. This doctrine is called 蝉补迟办腻谤测补惫腻诲补, i.e. that the 办腻谤测补 or effect is sat or existent even before the causal operation to produce the effect was launched. The oil exists in the sesamum, the statue in the stone, the curd in the milk. The causal operation (办腻谤补办补惫测腻辫腻谤补) only renders that manifest (腻惫颈谤产丑奴迟补) which was formerly in an unmanifested condition (tirohita)^[1].

The Buddhists also believed in change, as much as 厂腻峁僰丑测补 did, but with them there was no background to the change; every change was thus absolutely a new one, and when it was past, the next moment the change was lost absolutely. There were only the passing dharmas or manifestations of forms and qualities, but there was no permanent underlying dharma or substance. 厂腻峁僰丑测补 also holds in the continual change of dharmas, but it also holds that these dharmas represent only the conditions of the permanent reals. The conditions and collocations of the reals change constantly, but the reals themselves are unchangeable. The effect according to the Buddhists was non-existent, it came into being for a moment and was lost. On account of this theory of causation and also on account of their doctrine of 艣奴苍测补, they were called 惫补颈苍腻艣颈办补蝉 (nihilists) by the Ved膩ntins. This doctrine is therefore contrasted to 厂腻峁僰丑测补 doctrine as a蝉补迟办腻谤测补惫腻诲补. The Jain view holds that both these views are relatively true and that from one point of view sat办腻谤测补v膩da is true and from another a蝉补迟办腻谤测补惫腻诲补. The 厂腻峁僰丑测补 view that the cause is continually transforming itself into its effects is technically called 辫补谤颈峁嚹乵补惫腻诲补 as against the 痴别诲腻苍迟补 view called the 惫颈惫补谤迟迟补惫腻诲补; that cause remains ever the same, and what we call effects are but illusory impositions of mere unreal appearance of name and form 鈥攎ere 惭腻测腻^[2].