In Buddhism

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

Hetusāmagrī (हेतुसामग्री) refers to “assemblages of causes”, according to  the 2nd century Mahāprajñāpāramitāśāstra chapter 46.—Accordingly, “[...] Having entered into [the patience towards beings], [the Yogin] has the following thought:—According to the Dharma preached by the Buddhas of the ten directions, there is no self and no ‘mine’, it is only an assemblage of Dharmas designated under the name of ‘a being’. [...] For the person who has reflected in this way, there is no being and, since the being does not exist, dharmas do not depend on anything. Simple assemblages of causes [i.e., hetusāmagrī] and conditions, they are without self nature. The being is an assemblage to which the name of being is wrongly given and it is the same for the dharmas. Knowing this is to enter into possession of patience in regard to things”.

context information

Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.

General definition (in Buddhism)

Source: academia.edu: A Note on Śaṅkaranandana’s Sambandhaparīkṣānusāriṇī

Hetusāmagrī (हेतुसामग्री) refers to a “causal complex”.—As far as causality is concerned, the Sambandhaparīkṣānusāriṇī is thus well in line with, and is likely intended to provide evidence for, the Buddhist doctrine of dependent origination (pratītyasamutpāda) according to which the arising of a certain effect can be exhaustively accounted for by the joint presence, in a “causal complex” (hetusāmagrī), of a set of physical and/or psychological factors/events: “When/if X is present, Y occurs; due to the arising of X, Y arises”

Source: Revue internationale de philosophie: Dharmakīrti by Vincent Eltschinger

Hetusāmagrī (हेतुसामग्री) refers to a “causal complexes”.—According to Dharmakīrti, ultimate reality (paramārtha) is reducible to non-interpreted particulars (svalakṣaṇa). These particulars are momentary (kṣaṇika) and owe their transient existence to causal complexes (hetusāmagrī) that entail no relations at all, the mere co-presence of the different factors being enough to account for the rise of an effect. Causal efficacy (arthakriyā) is the hallmark and only definition of what is real: to exist only consists in being endowed with arthakriyā, a term whose meaning ranges from “causal efficacy” to “fulfilment of a (human) purpose” (see §6), and for which “telic function” or “functionality” may provide working equivalents.

See also (Relevant definitions)

Partial matches: Samagri, Samakri, Hetu.

Full-text: Svalakshana, Arthakriya.

Relevant text

Search found 1 books and stories containing Hetusamagri, Hetusāmagrī, Hetu-samagri, Hetu-sāmagrī; (plurals include: Hetusamagris, Hetusāmagrīs, samagris, sāmagrīs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Reverberations of Dharmakirti’s Philosophy (by Birgit Kellner)

Closing a Gap in the Interpretation of Dharmakīrti’s Logic

Dharmakīrti against Physicalism

Two Kinds of Causal Capacity: Sāmānyā śaktiḥ and Pratiniyatā śaktiḥ

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