pada; nor is it ignorance of any particular individual,
but is rather identical with "moha" or delusion and
represents the ultimate state of immaterial dharmas. Avidya,
which through sa@mskara, etc., produces namarupa in the case of
a particular individual, is not his avidya in the present existence
but the avidya of his past existence bearing fruit in the present
life.

"The cause never perishes but only changes its name, when
it becomes an effect, having changed its state." For example,
clay becomes jar, having changed its state; and in this case the
name clay is lost and the name jar arises [Footnote ref 1]. The
Sarvastivadins allowed simultaneousness between cause and effect only in
the case of composite things (_sa@mprayukta hetu_) and in the case of

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[Footnote 1: Sogen's quotation from Kumarajiva's Chinese version of
Aryyadeva's commentary on the _Madhyamika s'astra_ (chapter XX. Karika 9).]

123

the interaction of mental and material things. The substratum
of "vijnana" or "consciousness" is regarded as permanent and
the aggregate of the five senses (_indriyas_) is called the perceiver.
It must be remembered that the indriyas being material had a
permanent substratum, and their aggregate had therefore also a
substratum formed of them.

The sense of sight grasps the four main colours of blue, yellow,
red, white, and their combinations, as also the visual forms of
appearance (_sa@msthana_) of long, short, round, square, high, low,
straight, and crooked. The sense of touch (_kayendriya_) has for
its object the four elements and the qualities of smoothness,
roughness, lightness, heaviness, cold, hunger and thirst. These
qualities represent the feelings generated in sentient beings by
the objects of touch, hunger, thirst, etc., and are also counted
under it, as they are the organic effects produced by a touch
which excites the physical frame at a time when the energy of
wind becomes active in our body and predominates over other
energies; so also the feeling of thirst is caused by a touch which
excites the physical frame when the energy of the element of fire
becomes active and predominates over the other energies. The
indriyas (senses) can after grasping the external objects arouse
thought (_vijnana_); each of the five senses is an agent without
which none of the five vijnanas would become capable of perceiving
an external object. The essenc