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[Footnote 1:  The attempts to prove the doctrine of rebirth in the Hindu philosophical works such as the Nyaya, etc., are slight and inadequate.]

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to ta@nha) is found in the earlier Upani@sads, but the ideas contained in them are similar to the words “kratu” and “kama.”  Desire (ta@nha) is then said to depend on feeling or sense-contact.  Sense-contact presupposes the six senses as fields of operation [Footnote ref 1].  These six senses or operating fields would again presuppose the whole psychosis of the man (the body and the mind together) called namarupa.  We are familiar with this word in the Upani@sads but there it is used in the sense of determinate forms and names as distinguished from the indeterminate indefinable reality [Footnote ref 2].  Buddhagho@sa in the Visuddhimagga says that by “Name” are meant the three groups beginning with sensation (i.e. sensation, perception and the predisposition); by “Form” the four elements and form derivative from the four elements [Footnote ref 3].  He further says that name by itself can produce physical changes, such as eating, drinking, making movements or the like.  So form also cannot produce any of those changes by itself.  But like the cripple and the blind they mutually help one another and effectuate the changes [Footnote ref 4].  But there exists no heap or collection of material for the production of Name and Form; “but just as when a lute is played upon, there is no previous store of sound; and when the sound comes into existence it does not come from any such store; and when it ceases, it does not go to any of the cardinal or intermediate points of the compass;...in exactly the same way all the elements of being both those with form and those without, come into existence after having previously been non-existent and having come into existence pass away [Footnote ref 5].”  Namarupa taken in this sense will not mean the whole of mind and body, but only the sense functions and the body which are found to operate in the six doors of sense (sa@layatana).  If we take namarupa in this sense, we can see that it may be said to depend upon the vinnana (consciousness).  Consciousness has been compared in the Milinda Panha with a watchman at the middle of

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[Footnote 1:  The word ayatana is found in many places in the earlier Upani@sads in the sense of “field or place,” Cha.  I. 5, B@rh.  III. 9. 10, but @sa@dayatana does not occur.]

[Footnote 2:  Candrakirtti interprets nama as Vedanadayo’ rupi@nas’catvara@h skandhastatra tatra bhave namayantili nama. saha rupaskandhena ca nama rupam ceti namarupamucyate. The four skandhas in each specific birth act as name.  These together with rupa make namarupa. M.  V. 564.]

[Footnote 3:  Warren’s Buddhism in Translations, p. 184.]