FREE BOOKS

Author's List




PREV.   NEXT  
|<   106   107   108   109   110   111   112   113   114   115   116   117   118   119   120   121   122   123   124   125   126   127   128   129   130  
131   132   133   134   135   136   137   138   139   140   141   142   143   144   145   146   147   148   149   150   151   152   153   154   155   >>   >|  
ana" as prav@rtti (movement) generated by t@r@s@na (desire), i.e. the active tendency in pursuance of desire. But if upadana means "support" it would denote all the five skandhas. Thus _Madhyamaka v@rtti_ says _upadanam pancaskandhalak@sa@nam...pancopadanaskandhakhyam upadanam. M.V._ XXVII. 6.] [Footnote 3: Poussin's _Theorie des Douze Causes_, p. 23. 91 birth [Footnote ref 1]. The manner in which the vijnana produced in the womb is determined by the past vijnana of the previous existence is according to some authorities of the nature of a reflected image, like the transmission of learning from the teacher to the disciple, like the lighting of a lamp from another lamp or like the impress of a stamp on wax. As all the skandhas are changing in life, so death also is but a similar change; there is no great break, but the same uniform sort of destruction and coming into being. New skandhas are produced as simultaneously as the two scale pans of a balance rise up and fall, in the same manner as a lamp is lighted or an image is reflected. At the death of the man the vijnana resulting from his previous karmas and vijnanas enters into the womb of that mother (animal, man or the gods) in which the next skandhas are to be matured. This vijnana thus forms the principle of the new life. It is in this vijnana that name (_nama_) and form (_rupa_) become associated. The vijnana is indeed a direct product of the sa@mskaras and the sort of birth in which vijnana should bring down (_namayati_) the new existence (_upapatti_) is determined by the sa@mskaras [Footnote ref 2], for in reality the happening of death (_mara@nabhava_) and the instillation of the vijnana as the beginning of the new life (_upapattibhava_) cannot be simultaneous, but the latter succeeds just at the next moment, and it is to signify this close succession that they are said to be simultaneous. If the vijnana had not entered the womb then no namarupa could have appeared [Footnote ref 3]. This chain of twelve causes extends over three lives. Thus avidya and sa@mskara of the past life produce the vijnana, namarupa, _____________________________________________________________________ [Footnote 1: The deities of the gardens, the woods, the trees and the plants, finding the master of the house, Citta, ill said "make your resolution, 'May I be a cakravartti king in a next existence,'" _Sa@myutta_, IV. 303.] [Footnote 2: "_sa cedanandavijnana@m matu@hkuk@s
PREV.   NEXT  
|<   106   107   108   109   110   111   112   113   114   115   116   117   118   119   120   121   122   123   124   125   126   127   128   129   130  
131   132   133   134   135   136   137   138   139   140   141   142   143   144   145   146   147   148   149   150   151   152   153   154   155   >>   >|  



Top keywords:
vijnana
 

Footnote

 

skandhas

 

existence

 

mskaras

 
produced
 
simultaneous
 

namarupa

 
manner
 

previous


reflected

 

determined

 
desire
 

upadanam

 
beginning
 

nabhava

 
instillation
 
succeeds
 

upapattibhava

 

succession


moment

 

signify

 

reality

 

direct

 

product

 

upapatti

 

movement

 

namayati

 

generated

 

happening


resolution

 
master
 

cakravartti

 

cedanandavijnana

 

myutta

 
finding
 

plants

 
twelve
 

extends

 
appeared

gardens
 

deities

 
produce
 
avidya
 

mskara

 

entered

 
lighting
 

denote

 
disciple
 

teacher