________________
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)'. 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 (upādāna)? But on what did upādāna depend? It occurred to him that it was desire (taṇhā) on which upādāna depended. There can be upādāna if there is desire (taṇhā). But what being there, can there be desire ? To this question it occurred to him that there must be feeling (vedanā) in order that there may be desire. But on what does vedanā depend, or rather what must be there, that there may be feeling (vedana)? To this it occurred to him that there must be a sense-contact (phassa) in order that there may be feeling If there should be no sensecontact there would be no feeling. But on what does sensecontact depend? It occurred to him that as there are six sensecontacts, there are the six fields of contact (ayatana)" But on what do the six āyatanas depend? It occurred to him that there must be the mind and body (nāmarīpa) in order that there may be the six fields of contacts; but on what does nāmarūpa depend ? It occurred to him that without consciousness (viññāna) there could be no nāmarūpa. But what being there would there
This word bhava is interpreted by Candrakīrtti in his Madhyamika vrtti, p. 565 (La Vallée Poussin's edition) as the deed which brought about rebirth (punarbhavajanakam karma samutthapayati kāyena vācā manasā ca).
? Atthasālinī, p. 385, upādānanti daļhagahanam. Candrakīrtti in explaining upādāna says that whatever thing a man desires he holds fast to the materials necessary for attaining it (yatra vastuni satrşnastasya vastuno 'rjanāya vidhapanāya upādänamupa
attaining it (yatra vastnavate). Madhyamika vrtti, po formadhyavasānasthānā.
3 Candrakirtti describes trsņā as ásvādanābhinandanadhyavasānasthānādātmapriyarūpairviyogo mā bhūt, nityamaparityāgo bhavediti, yeyam prarthana--the desire that there may not ever be any separation from those pleasures, etc., which are dear to us. Ibid. 565.
"We read also of phassāyatana and phassakāya. M. N. 11. 261, I11. 280, etc. Candrakirtti says that șadbhirayatanadvāraih krtyaprakriyāḥ pravarttante prajñāyante. tannāmarūpapratyayam şadāyatanamucyate. sadbhyaścāyatanebhyah şatsparśakāyah pravarttante. 11. V. 565.
5 Ayatana means the six senses together with their objects. Ayatana literally is "Field of operation.” Saļāyatana means six senses as six fields of operation. Candrakirtti has āyatanadväraih.
6 I have followed the translation of Aung in rendering nămarupa as mind and body, Compendium, p. 271. This seems to me to be fairly correct. The four skandhas are called nāma in each birth. These together with rūpa (matter) give us nāmarūpa (mind and body) which being developed render the activities through the six sense-gates possibleso that there may be knowledge. Cf. M. V.564. Govindānanda, the commentator
