n the dhammas are made the objects of
(mind) mano, it is known only by the consciousness [Footnote ref 2].
Buddhagho@sa also refers here to the passage in the _Milinda Panha_
we have just referred to. He further goes on to say that when states
of consciousness rise one after another, they leave no gap between
the previous state and the later and consciousness therefore appears
as connected. When there are the aggregates of the five khandhas it
is lost; but there are the four aggregates as namarupa, it stands on
nama and therefore it is said that it stands on namarupa. He further
asks, Is this consciousness the same as the previous consciousness or
different from it? He answers that it is the same. Just so, the sun shows
itself with all its colours, etc., but he is not different from those
in truth; and it is said that just when the sun rises, its collected
heat and yellow colour also rise then, but it does not mean that
the sun is different from these. So the citta or consciousness
takes the phenomena of contact, etc., and cognizes them. So
though it is the same as they are yet in a sense it is different
from them [Footnote ref 3].

To go back to the chain of twelve causes, we find that jati (birth)
is the cause of decay and death, _jaramara@na_, etc. Jati is the
appearance of the body or the totality of the five skandhas [Footnote
ref 4]. Coming to bhava which determines jati, I cannot think of any
better rational explanation of bhava, than that I have already

________________________________________________________________________

[Footnote 1: Warren's _Buddhism in Translations_, p. 182, _Milinda Panha_
(628).]

[Footnote 2: _Atthasalini_, p. 112...]

[Footnote 3: _Ibid._ p. 113, _Yatha hi rupadini upadaya pannatta
suriyadayo na atthato rupadihi anne honti ten' eva yasmin samaye
suriyo udeti tasmin samaye tassa teja-sa@nkhatam rupa@m piti eva@m
vuccamane pi na rupadihi anno suriyo nama atthi. Tatha cittam
phassadayo dhamme upadaya pannapiyati. Atthato pan' ettha tehi
annam eva. Tena yasmin samaye cittam uppanna@m hoti eka@msen eva
tasmin samaye phassadihi atthato annad eva hoti ti_.]

[Footnote 4: "_Jatirdehajanma pancaskandhasamudaya@h,_" Govindananda's
_Ratnaprabha_ on S'a@nkara's bha@sya, II. ii. 19.]

90

suggested, namely, the works (_karma_) which produce the birth [Footnote
ref 1]. Upadana is an advanced t@r@s@na leading to positive clinging
[Footnote ref 2]. It is produced by t@r@s@na (desire) whic