to ta@nhâ) is found in the earlier Upani@sads, but the ideas contained in them are similar to the words "_kratu_" and "_kâma_." Desire (ta@nhâ) is then said to depend on feeling or sense-contact. Sense-contact presupposes the six senses as fields of operation [Footnote ref 1]. These six senses or operating fields would again presuppose the whole psychosis of the man (the body and the mind together) called nâmarûpa. We are familiar with this word in the Upani@sads but there it is used in the sense of determinate forms and names as distinguished from the indeterminate indefinable reality [Footnote ref 2]. Buddhagho@sa in the _Visuddhimagga_ says that by "Name" are meant the three groups beginning with sensation (i.e. sensation, perception and the predisposition); by "Form" the four elements and form derivative from the four elements [Footnote ref 3]. He further says that name by itself can produce physical changes, such as eating, drinking, making 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]." Nâmarûpa 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@lâyatana_). If we take nâmarûpa in this sense, we can see that it may be said to depend upon the viññâna (consciousness). Consciousness has been compared in the _Milinda Pañha_ with a watchman at the middle of _____________________________________________________________________ [Footnote 1: The word âyatana is found in many places in the earlier Upani@sads in the sense of "field or place," Châ. I. 5, B@rh. III. 9. 10, but @sa@dâyatana does not occur.] [Footnote 2: Candrakîrtti interprets nâma as _Vedanâdayo' rûpi@nas'catvâra@h skandhâstatra tatra bhave nâmayantîli nâma. saha rûpaskandhena ca nâma rûpam ceti nâmarûpamucyate._ The four skandhas in each specific birth act as name. These together with rûpa make nâmarûpa. _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