I. 5, B@rh. III. 9.
10, but @sa@dayatana does not occur.]
[Footnote 2: Candrakirtti interprets nama as _Vedanadayo'
rupi@nas'catvara@h skandhastatra tatra bhave namayantili nama. saha
rupaskandhena ca nama rupam ceti namarupamucyate._ The four skandhas
in each specific birth act as name. These together with rupa make
namarupa. _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
the cross-roads beholding all that come from any direction [Footnote ref
1]. Buddhagho@sa in the _Atthasalini_ also says that consciousness means
that which thinks its object. If we are to define its characteristics
we must say that it knows (_vijanana_), goes in advance (_pubba@ngama_),
connects (_sandhana_), and stands on namarupa (_namarupapada@t@thanam_).
When the consciousness gets a door, at a place the objects of sense
are discerned (_arammana-vibhavana@t@thane_) and it goes first as the
precursor. When a visual object is seen by the eye it is known only
by the consciousness, and when the dhammas are made the objects of
(mind) mano, it is known only by the consciousness [Footnote ref 2].
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