Mr. CoLEBROOKE OTi the Philosophy/ of Indian Sectaries. sGl 



1st. Riipa-scandha ; comprehending organs of sense and their objects 

 considered in relation to the person, or the sensitive and inteIHgent faculty 

 which is occupied with them. Colours and other sensible qualities and 

 things are external ; and, as such, are classed under the second division of 

 the first head (bhautica), appurtenance of elements : but, as objects of sen- 

 sation and knowledge, they are deemed internal, and therefore recur under 

 the present head. 



2d, Vijnydna-scandha consists in intelligence (chitta), which is the same 

 with self {atman') and {yijnydna) knowledge. It is consciousness of sensation, 

 or continuous course and flow of cognition and sentiment. There is not any 

 other agent, nor being which acts and enjoys ; nor is there an eternal soul : 

 but merely succession of thought, attended with individual consciousness 

 abiding within body. 



3d. Vedand-scandha comprises pleasure, pain, or the absence of either, and 

 other sentiments excited in the mind by pleasing or displeasing objects. 



4th. Saiijnyd^scandha intends the knowledge or belief arising from names 

 or words : as ox, horse, &c. ; or from indications or signs, as a house de- 

 noted by a flag ; and a man by his staff'. 



5th. Sanscdra-scandha includes passions ; as desire, hatred, fear, joy, 

 sorrow, &c. together with illusion, virtue, vice, and every other modifica- 

 tion of the fancy or imagination. All sentiments are momentary. 



The second of these five scandhas is the same with the first division of 

 the second general head, chitta, or intelligence. The rest are comprehended 

 under the second head, chaittica, appurtenance of intellect ; and under the 

 larger designation of ddhydtmica, belonging to (dtman') self. The latter 

 term, in its most extensive sense, includes all the five scandhas, or branches, 

 moral and personal. 



The seeming but unreal course of events, or worldly succession, external 

 and mental, or physical and moral, is described as a concatenation of 

 causes and effects in a continual round. 



Concerning the relation of cause and effect, it is to be premised that proxi- 

 mate cause (Jietii) and concurrent occasion {pratyaya^ are distinguished : and 

 the distinction is thus illustrated in respectof both classes, externalandpersonal. 

 From seed comes a germ ; from this a branch ; then a culm or stem ; 

 whence a leafy gem ; out of which a bud ; from which a blossom ; and thence, 

 finally, fruit. Wliere one is, tiie other ensues. Yet the seed is not con- 

 scious of producing the germ ; nor is this aware of coming from seed : and 

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