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king 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 _____________________________________________________________________ [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.] [Footnote 4: _Ibid._ p. 185, _Visuddhimagga_, Ch. XVII.] [Footnote 5: _Ibid._ pp. 185-186, _Visuddhimagga_, Ch. XVII.] 89 the cross-roads beholding all that come from any direction [Footnote ref 1]. Buddhagho@sa in the _Atthasalini_ also says that consciousness means that which thinks its object. If we are to define its characteristics we must say that it knows (_vijanana_), goes in advance (_pubba@ngama_), connects (_sandhana_), and stands on namarupa (_namarupapada@t@thanam_). When the consciousness gets a door, at a place the objects of sense are discerned (_arammana-vibhavana@t@thane_) and it goes first as the precursor. When a visual object is seen by the eye it is known only by the consciousness, and whe
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