n made between the sense-data as colours, smells,
etc., as existing in the physical world and their appearance as
sensations. They were only numerically different and the appearance
of the sensations was dependent upon the sense-data and the senses
but the sense-data and the sensations were "rupa." Under certain
conditions the sense-data were followed by the sensations. Buddhism
did not probably start with the same kind of division of matter and
mind as we now do. And it may not be out of place to mention that
such an opposition and duality were found neither in the Upani@sads
nor in the Sa@mkhya system which is regarded by some as pre-Buddhistic.
The four elements manifested themselves in certain forms and
were therefore called rupa; the forms of affection that appeared
were also called rupa; many other mental states or features
which appeared with them were also called rupa [Footnote ref 2]. The
ayatanas or the senses were also called rupa [Footnote ref 3]. The
mahabhutas or four elements were themselves but changing manifestations,
and they together with all that appeared in association with them were
called rupa and formed the rupa khandha (the classes of sense-materials,
sense-data, senses and sensations).

In _Sa@myutta Nikaya_ (III. 101) it is said that "the four
mahabhutas were the hetu and the paccaya for the communication
of the rupakkhandha (_rupakkhandhassa pannapanaya_). Contact
(sense-contact, phassa) is the cause of the communication of
feelings (_vedana_); sense-contact was also the hetu and paccaya
for the communication of the sannakkhandha; sense-contact is
also the hetu and paccaya for the communication of the
sa@nkharakkhandha. But namarupa is the hetu and the paccaya for
the communication of the vinnanakkhandha." Thus not only feelings
arise on account of the sense-contact but sanna and sa@nkhara
also arise therefrom. Sanna is that where specific knowing or

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[Footnote 1: _Sa@myutta Nikaya_, III. 86.]

[Footnote 2: _Khandhayamaka_.]

[Footnote 3: _Dhammasanga@ni_, p. 124 ff.]

96

conceiving takes place. This is the stage where the specific distinctive
knowledge as the yellow or the red takes place.

Mrs. Rhys Davids writing on sanna says: "In editing the
second book of the Abhidhamma pi@taka I found a classification
distinguishing between sanna as cognitive assimilation on occasion
of sense, and sanna as cognitive assimila