Page:A History of Indian Philosophy Vol 1.djvu/101

Vl Doctrine of Causal Connection 85 on birth. What being there, is there birth, on what does birth depend? Then it occurred to him that birth could only be if there were previous existence (bhava)l. But on what does this existence depend, or what being there is there bhava. Then it occurred to him that there could not be existence unless there were holding fast (uPiidiina) 2. But on what did upadana depend? It occurred to him that it was desire (tafjha) on which upadana depended. There can be upadana if there is desire (ta?lhii)'. But what being there, can there be desire? To this question it occurred to him that there must be feeling (vedanii) in order that there may be desire. But on what does vedana depend, or rather what must be there, that there may be feeling (vedanii)? To this it occurred to him that there must be a sense-contact (plzassa) in order that there may be feeling 4 . If there should be no sense- contact there would be no feeling. But on what does sense- contact depend? I t occurred to him that as there are six sense- contacts, there are the six fields of contact (ayatalla)5. But on what do the six ayatanas depend? It occurred to him that there must be the mind and body (1lii11laritpa) in order that there may be the six fields of contacP; but on what does namariipa depend? I t occurred to him that without consciousness (vilziiiina) there could be no namariipa 6. But what being there would there 1 This word bhava is interpreted by Candrakirtti in his Madhya11lika vr tti , p. 565 (La Vallee Poussin's edition) as the deed which brought about rebirth (pu1Zarbhava- janakal!Z karma samutthiipayati kiiyma viicii ma1Zasa ca). 2 Atthasiili1Zi, p. 3 8 5, upadanantida}hagahaI)aIp. Candrakirtti in explaining upadana says that whatever thing a man desires he holds fast to the materials necessary for attaining it (yatra vastu1Zi satr!zastasya vastu1Zo '1ja1ziiya viifhapa1Ziiya upiidii1Zamupa- datte tatra tatra jriirthayate). .Miidhya11lika vrtti, p. 565. 3 Candrakirtti describes tr!iiI)a as iisviida1Ziibhi1Za1Zdalliidhyavasii1zasthii1ziidiit11lapri- yarupairviyogo 11lii bhut, 1zityamaparityiigo bhavediti, yeyam prar/ha1Zii-the desire that there may not ever be any separation from those pleasures, etc., which are dear to us. Ibid. 565. 4 We read also of phassayatana and phassakiiya. M. N. II. 261, III. 280, etc. Can- drakirtti says that afjbhiriiyata1Zadviirai!z krtyapraJ..?"iyiiJ;. pravartta1Zte praj;iiiya1Zte. tallniimarupajratyaya11.,z !afjiiyata1Zamucyate. saifbhya!ciiyata1Zebhyal; !atsparlakiiyiilf pravartta1Zte. lII. V. 565. 5 Ayatana means the six senses together with their objects. Ayatana literally is "Field of operation." Sa!ayatana means six senses as six fields of operation. Candra- kirtti has iiyata1Zadviirai!z. 6 I have followed the translation of Aung in rendering namariipa as mind and body, Compmdium, p. 27 I. This seems to me to Le fairly correct. The four skandhas are called nama in each birth. These together with riipa (matter) give us namarupa (mind and body) which being developed render the activities through the six sense-gates possible so that there may be knowledge. Cf. M. V. 564. Govindananda, the commentator