—  941  — 
any  contact  between  Soul  and  Internal  Organ).  (But  supposing  conjunctions 
between  elements  to  be  possible),  then  two  objects  coming  into  contact  must 
occupy  definite  places.  The  same  consequence  —  namely  that  Soul  and  Internal 
Organ  must  be  definitely  localised — follows  out  of  your  explanation  of  what 
a  contact  is.  (What  indeed  is  your  definition?)  —  «a  contact  is  a  conjunction 
of  what  previously  wras  disjoined)).51  Therefore  if  the  Internal  Organ  shifts  its 
place,  the  Soul  must  shift  likewise,  or  disappear  altogether,  (when  no  contact 
between  them  is  to  take  place).  (All  this  rims  against  your  theory  of  a 
limitless,  eternal,  unmoving  Soul). 
Vaigesika.  The  contact  may  be  (between  the  Internal  Organ)  and  a  part 
of  the  Soul? 
Vasubandhu.  It  is  not  admitted  that  the  Soul  (representing  a  unity)  is 
divisible  into  parts.  But  supposing  the  contact  really  takes  places,  it  never- 
theless cannot  account  for  a  change  in  the  stream  of  thought.  The  Internal 
Organ  itself  is  admitted  by  you  to  be  eternally  the  same  (unchanging),  how 
then  could  its  contacts  be  different  (changing)? 
Vaigesika.  But  then  (the  change  in  the  stream  of  thought)  may  be 
produced  by  the  change  of  cognition  (which  we  admit  to  be  a  quality  of 
the  Soul)? 
Vasubandhu.  We  will  make  the  same  objection  (as  above  with  regard 
to  the  Internal  Organ):  how  is  the  change  of  cognition  to  be  explained? 
Vaigesika.  (The  change  of  cognition)  may  be  produced  from  a  contact 
between  the  Soul  and  the  Internal  Organ,  which  contact  is  influenced  by  a 
variety  of  Forces  (inhering  in  the  Soul)?  (The  variety  of  cognitions  is  pro- 
duced  by  the  variety  of  these  Forces,  while  the  Soul  and  the  Internal  Organ 
remain  eternally  changeless). 
Vasubandhu.  In  that  case  consciousness  alone  influenced  by  a  variety 
of  Forces  will  do!  We  do  not  perceive  the  slightest  influence  of  a  (permanent) 
Soul!  This  soul  resembles  magical  formulas  «pliut!  svähä!»  muttered  by  a 
quack  when  the  result  is  achieved  by  (simple)  medicine! 
Vaigesika.  But  the  existence  of  both  these  (Cognitions  and  Forces)  is 
conditioned  by  the  existence  of  a  Soul? 
Vasubandhu.  Mere  words!  (That  is  no  proof  of  a  Soul's  existence). 
Vaigesika.  (It  is  a  proof!)  Soul  is  the  (common)  support  (for  both 
Cognitions  and  Forces). 
Vasubandhu,  Support  in  what  sense?  They  cannot  be  supported  in  the 
sense  in  which  a  picture  is  supported  on  the  wall,  orabadara  fruit  supported 
by  a  plate!  Nor  can  the  Soul  afford  them  any  such  support.  (Such  a  relation 
извѣетія  і».  А.И.  ШЭ.  6y: 
