 The Sarvāstivāda developed an analysis of causal conditioning in terms of intricate interrelations among four types of condition (pratyaya) and six types of cause (hetu). As documented in the Abhidharmakośabhāṣya (AKB 2.49) based on canonical texts including the Vijñānakāya, the Prakaraṇapāda, and the Jñānaprasthāna, the four conditions are: 1) root cause (literally “cause as condition,” hetupratyaya), reckoned the foremost in inciting the process of fruition and origination; 2) immediate antecedent, which holds between a consciousness moment and its immediately preceding moment in that consciousness series; 3) object support, which applies to all dharmas insofar as they are intentional objects of consciousness; and 4) predominance, which facilitates sensory discriminative awareness, e.g., the faculty of sight’s predominance over visual cognitive awareness. The six causes are: 1) instrumentality (kāraṇahetu), deemed the primary factor in the production of a result; 2) simultaneity or coexistence, which connects phenomena that arise simultaneously; 3) homogeneity, explaining the homogenous flow of dharmas that evokes the seeming continuity of phenomena; 4) association, which operates only between mental dharmas and explains why the elements of consciousness always appear as assemblages of mental factors; 5) dominance, which forms one’s habitual cognitive and behaviorist dispositions; and 6) fruition, referring to whatever is the result of actively wholesome or unwholesome dharmas. The four conditions and six causes interact with each other in explaining phenomenal experience: for instance, each consciousness moment acts both as the homogenous cause as well as the immediate antecedent condition of the rise of consciousness and its concomitants in a subsequent  moment.[13]