e 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

___________________________________________________________________

[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