permanent, real, and all effects as such were but impermanent
illusions due to ignorance, Sa@mkhya held that there was no
difference between cause and effect, except that the former was
only the earlier stage which when transformed through certain
changes became the effect. The history of any causal activity is
the history of the transformation of the cause into the effects.
Buddhism holds everything to be momentary, so neither cause nor
effect can abide. One is called the effect because its momentary
existence has been determined by the destruction of its momentary
antecedent called the cause. There is no permanent reality
which undergoes the change, but one change is determined by
another and this determination is nothing more than "that
happening, this happened." On the relation of parts to whole,
Buddhism does not believe in the existence of wholes. According
to it, it is the parts which illusorily appear as the whole, the
individual atoms rise into being and die the next moment and
thus there is no such thing as "whole [Footnote ref 1]. The Buddhists
hold again that there are no universals, for it is the individuals alone
which come and go. There are my five fingers as individuals but there
is no such thing as fingerness (_a@ngulitva_) as the abstract universal
of the fingers. On the relation of attributes and substance we
know that the Sautrantika Buddhists did not believe in the existence
of any substance apart from its attributes; what we call a
substance is but a unit capable of producing a unit of sensation.
In the external world there are as many individual simple units
(atoms) as there are points of sensations. Corresponding to each
unit of sensation there is a separate simple unit in the objective
world. Our perception of a thing is thus the perception of the
assemblage of these sensations. In the objective world also there
are no substances but atoms or reals, each representing a unit of
sensation, force or attribute, rising into being and dying the next
moment. Buddhism thus denies the existence of any such relation
as that of inherence (_samavaya_) in which relation the attributes
are said to exist in the substance, for since there are no
separate substances there is no necessity for admitting the relation
of inherence. Following the same logic Buddhism also does not

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believe in the existence of a power-possessor separate from the
power.

Brief survey of the evolution of Buddhist Thought.