562 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



hence is inferred production without a thinking cause, and without a ruling 

 providence. 



Again, earth furnishes soUdity to the seed, and coherence to the germ ; 

 water moistens the grain ; fire warms and matures it ; air or wind supplies 

 impulse to vegetation ; ether expands the seed ;* and season transmutes it. 

 By concurrence of all these, seed vegetates, and a sprout grows. Yet earth 

 and the rest of these concurrent occasions are unconscious ; and so are the 

 seed, germ, and the rest of the effects. 



Likewise, in the moral world, where ignorance or error is, there is 

 passion : where error is not, neither is passion there. But they are uncon- 

 scious of mutual relation. 



Again, earth furnishes solidity to the bodily frame ; water affords to it 

 moisture ; fire supplies heat ; wind causes inspiration and respiration ; ether 

 occasions cavities ;t sentiment gives corporeal impulse and mental incitement. 

 Then follows error, passion, &c. 



Ignorance (avidi/d) or error, is the mistake of supposing tliat to be 

 durable, which is but momentary. Tiience comes passion (sanscdra), com- 

 prising desire, aversion, delusion, &c. From these, concurring in the 

 embryo with paternal seed and uterine blood, arises sentiment (xjjnydna') 

 or incipient consciousness. From concurrence of this with parental seed 

 and blood, comes the rudiment of body ; its flesh and blood ; its name 

 {ndman) and shape (rt'tpa). Thence the (shad'-dyatana), sites of six organs, or 

 seats of the senses, consisting of sentiment, elements (earth, &c.), name 

 and shape (or body), in relation to him whose organs they are. From 

 coincidence and conjunction of organs with name and shape (that is, with 

 body) there is feeling (sparsa) or experience of heat or cold, &c. felt by the 

 embryo or embodied being. Thence is sensation (yedand) of pain, pleasure, 

 &c. Follows thirst {tnshfid) or longing for renewal of pleasurable feeling 

 and desire to shun that which is painful. Hence is (iipdddnd) effort, or 

 exertion of body or speech. From this is (bhava) condition of (dharma) 

 merit, or (adhanna) demerit. Thence comes birth (idti') or aggregation of 

 the five branches (scandha^).t The maturity of those five branches is (jard) 



* So tlie commentaries on Sancara (the Bhamnti, A'bharan'a and Prahha.) But the fifth 

 element is not acknowledged by the Bauddhas. 



\ See the foregoing note. 



X One commentary of the Vcdanta (viz. the 'Abharan'a), explains bhnva as corporeal birth ; 

 and jati genus, kind. Other differences among the Vedantin writers, on various minor points 

 of the Buddhist doctrine, are passed over to avoid tediousness. 



