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Aggregation, the result of the continued production of the nipdyatanas, or organs of sense and their respectiye objects, like the entrance of water into a well dug near a river. 26. Duration, also the result of the continued production of the rdpayatanas, like the constant overflowing of the water in the well. 27. Decay, the breaking up, or destruction, of the rdpaya- tanas. 28. Impermanenoy, the liability of the inipdyatanas to change ; their instability. Of these twenty-eight rdpa-khandas, some are called wastu and some dwara ; thus the heart has wastu, substance ; but no dwdra, aperture, or door, like the eye ; and there are some that have neither substance nor aperture, they are invisible. Again, some aro called ^kaja, as proceeding from one cause, and others dwija, as proceeding from two causes, <&c. 3. Sensation. The W^dand-khando, or sensations, are six in number. They are produced by communication with that which is agreeable, disagreeable, or indifferent. When an agreeable object is seen there is gratification ; when a disagreeable object is seen there is aversion; and when an object is seen that is neither pleasant nor unpleasant, neither agreeable nor disagreeable, as the ground, rocks, and similar objects, there is indifference. So also with that which is presented to the ear, tongue, nose, body, or IX. THE ONTOLOGY OF BUDHISM. 419 mental faculties ; some of the sensatious thus produced are pleasant, some unpleasant, and others indifferent. 4, Perception, The Sannya-khando, or perceptions, are six in number, and are on this wise. When an object is seen, whether it be green or red, there is the perception that it is of that particular colour. So also when anj sound is heard, whether it be from the drum or any other instrument, there is the perception that it is such a sound ; when there is any smell, whether it be agreeable or disagreeable, there is the perception that it is such a smell ; when there is any flavour, whether it be sv^eet, sour, milky, saline, or oily, there is the perception that it is such a taste ; when the body comes in contact with any substance, there is the perception that it is agreeable to the touch or disagreeable ; and when the mind considers any matter or subject, and ex- amines it, there is the perception that it is of such a character or kind. 5. Discrimination, The SankhAi*o-khando, or powers of discrimination (including the moral faculties), are fifty-flve in number ; viz. : 1. Phassa, touch, the first thought produced in the mind from the touching of the eye by the figure, of the ear by the sound, &c., as when at the dawn of day the first rays of the sun im- pinge upon a wall. In answer to the question of the king of S&gal, *' What are the signs, or properties of contact ? Will you explain them to me by a comparison?" N&gas^na replied, '*We will suppose that two rams are fighting with each other ; one ram is the eye, the other is the figure, or outward form, and the meeting of their heads is contact. Again, a man claps his hands ; one palm IS the eye, the other is the outward form, and their meeting together is contlU^t. And again, a man plays upon the cymbals ; one cymbal is the eye, the other is the outward form, and their meeting together is contact.'* 2 W6dana, sensation, as that of flavour; like the king who eats delicious food. The property of w6dand is sensation, or experience ; it is that 2 E 2 420 A MANUAL OF BUDHISM. which arises from enjoyment, or possession. Thus, a man renders a service to the king ; and the king, well-pleased, ap- points him to some office, by means of which he is enabled to enjoy the pleasures of the world ; he thus reflects, By rendering^ such and such a service to the king I have been put in possession of these advantages (sepa-wedana-windimi) ; in this way he has the sensation of enjoyment. Again, a being obtains merit, and by means of it, after his death he is bom in a dewa-loka ; in the midst of his happiness he thus reflects. In former ages I have obtained merit, and by means of it I am now enabled to enjoy trie blessings of the dewa-16ka (sepa-w6dana-anubhawakeremi) ; in this way he has the sensation of enjoyment. 3. Sannyd, perception, as the distinguishing of the different colours, when thinking about them, whether they be blue, golden, red, or white, like the placing of a mark by a carpenter upon timber that he may know how to cut it, or work it in the form he wishes. 4. Ch^tand, thoTlght, that which exerts itself more quickly than any other of the flfty-flve faculties in all mental exercises, as when a husbandman goes with fifty-four of his friends to plough, or perform any other agricultural operation, he himself works more actively and laboriously than any of the rest. It is one, though it is produced by many different series of karma. It is by the action of the mind upon the power of reflection that thought is produced. The manner in which it thus acts is called touching, though there is no actual contact. When a man, standing on the ground, sees another man at the top of a high tree, or at the extremity of one of its branches, he feels fear, and his knees smite one against the other ; in like manner, the eye does not touch the object of vision, nor the ear the instrument of soimd, yet sight and hearing are produced. In none of these instances is thei'e actual contact. The medium by which this communication takes place is, as it were, an act of striking, as wLon one hand is struck against the other. This action is unceasing, as when a cow has a sore from the abrading of the skin, she feels continual pain when anything touches it, wherever she may be ; so also when the eye, in the manner thus set forth, touches any object, or when any object is seen, there is the production of sensation, either pleasant, or , disagreeable, or indifferent. If a mother has to go to some IX. THE ONTOLOGY OF BUDHISM. 421 other place whilst her child is left near a deep well, she in- cessantly fears for its safety; and equally unceasing is the action of the mind ; the exertion of the thought is incessant. The principal faculty connected with chetani is the mind, hita, producing volition, man&kota karana, (which may have an influence upon others, as well as upon the individual in whose mind it is produced). Thus, a man prepares poison, and drinks some of it himself; if he gives to others also to drink, he brings sorrow upon himself, and upon the others who have drunk with him ; so also, a man resolves on the taking of life, and for this crime he is bom in hell, and if he persuades others also to commit the same crime, they will receive the same punishment. Again, the man mixes together ghee, butter, sugar, curd, and other kinds of savoury ingredients, and drinks the compound, by which he is nourished and made strong ; and if he gives of it to others also, and they drink it, they too are nourished ; so also, a man resolves upon acquiring merit, and from the good acts that he performs, he is bom in one of the dewa-16kas ; and if he persuades others to perform the same acts, they too receive the same reward. The king of Sagal said to N&gasena, ^' How can we now have thought of, or remember, that which happened at some former time ? " Ndgas^na : " Thought comes from the memory, sihiya." Milinda : " How can that be P thought, ohetana, comes from the mind, chitta, and not from the memory, sihiya." Nagas^na: "Do you ever forget that which you have once known?" MiHnda : "Yes." Nagasena: "Then at the time when the thought passes away, does the mind pass away too ; or, when you are without thought are you also without mind ?" Milinda: " It is not the mind that passes away, but the thought." NAgasena : " Then how is it you say that when the remembrance of that which has happened in some former period has passed away, this remembrance comes again from the mind, and not from the thought?" The king, upon hearing this question, acknowledged that he was overcome. Again, the king ' said to Nagasena, " Does all thought come from the memory, or is it also imparted by others ?" Nagasena : " It is received in both ways ; it comes from the memory, and is imparted by others; if there were no imparted thought, the office of the teacher would be assumed without any result ; the 422 A MANUAL OF BUDHISM. scholar would be nnable to learn. Thought is produced in aix- teen different wajs : — 1.