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

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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.]

[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