that there may be desire.  But on what does vedana 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 [Footnote ref 4].  If there should be no sense-contact there would be no feeling.  But on what does sense-contact depend?  It occurred to him that as there are six sense-contacts, there are the six fields of contact (ayatana) [Footnote ref 5].  But on what do the six ayatanas depend?  It occurred to him that there must be the mind and body (namarupa) in order that there may be the six fields of contact [Footnote ref 6]; but on what does namarupa depend?  It occurred to him that without consciousness (vinnana) there could be no namarupa [Footnote ref 8].  But what being there would there

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[Footnote 1:  This word bhava is interpreted by Candrakirtti in his Madhyamika v@rtti, p. 565 (La Vallee Poussin’s edition) as the deed which brought about rebirth (punarbhavajanaka@m karma samutthapayali kayena vaca manasa ca).]

[Footnote 2:  Atthasalini, p. 385, upadanantida@lhagaha@na@m.  Candrakirtti in explaining upadana says that whatever thing a man desires he holds fast to the materials necessary for attaining it (yatra vastuni sat@r@s@nastasya vastuno ’rjanaya vi@dhapanaya upadanamupadatte tatra tatra prarthayate). Madhyamika v@rtti, p. 565.]

[Footnote 3:  Candrakirtti describes t@r@s@na as asvadanabhinandanadhyavasanasthanadatmapriyarupairviyogo ma bhut, nityamaparityago bhavediti, yeyam prarthana—­the desire that there may not ever be any separation from those pleasures, etc., which are dear to us. Ibid. 565.]

[Footnote 4:  We read also of phassayatana and phassakaya. M.  N. II. 261, III. 280, etc.  Candrakirtti says that _@sa@dbhirayatanadvarai@h k@rtyaprak@riya@h pravarttante prajnayante. tannamarupapratyaya@m @sa@dayatanamucyate. sa@dbhyas`cayatanebhya@h @sa@tspars`akaya@h pravarttante.  M.V._ 565.]

[Footnote 5:  Ayatana means the six senses together with their objects.  Ayatana literally is “Field of operation.”  Sa@layatana means six senses as six fields of operation.  Candrakirtti has ayatanadvarai@h.]

[Footnote 6:  I have followed the translation of Aung in rendering namarupa as mind and body, Compendium, p. 271.  This seems to me to be fairly correct.  The four skandhas are called nama in each birth.  These together with rupa (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 on S’a@nkara’s bhasya on the Brahma sutras (II. ii. 19), gives a different interpretation of Namarupa which may probably