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in any case. Causation is thus rsduced to mere • sequence in time.' But even this idea of mere time-relation is untenable in Budhism. If there is no cause, if there is nothing in the cause that is necessarily productive of the offect and if there is no essential relation between the two, all certainty in the natural order vanishes and there remains no uniformity even for bare time-successions, as the Kshanika vadis in ancient India or Comte and Mill in modern Europe tried te hold. The vadis were not satisfied with these arguments and they rejoined by insisting that the ' unity of nature' between cause and effect as understood by Jainism was a fictitious or 'Aupacharika one. It is, said they, an illusion, or as Mill would say, a mental habit and not a real fact. What is an illusion or mental habit? We think of Manavaka ( a cat ) as being a lion' or like a lion' by illusion or mental habit; but is this possible without our ever having seen some lion? Even
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