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A History of Indian Philosophy, Volume 1

And thus Five causes in the Past and Now a fivefold 'fruit


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style="text-align: justify;">[Footnote 1: The deities of the gardens, the woods, the trees and the plants, finding the master of the house, Citta, ill said "make your resolution, 'May I be a cakravartti king in a next existence,'" _Sa@myutta_, IV. 303.]

[Footnote 2: "_sa cedanandavijnana@m matu@hkuk@sim navakrameta, na tat kalalam kalalatvaya sannivartteta_," _M. V._ 552. Compare _Caraka, S'arira_, III. 5-8, where he speaks of a "upapiduka sattva" which connects the soul with body and by the absence of which the character is changed, the senses become affected and life ceases, when it is in a pure condition one can remember even the previous births; character, purity, antipathy, memory, fear, energy, all mental qualities are produced out of it. Just as a chariot is made by the combination of many elements, so is the foetus.]

[Footnote 3: _Madhyamaka v@riti_ (B.T.S. 202-203). Poussin quotes from _Digha_, II. 63, "si le vijnana ne descendait pas dans le sein maternel la namarupa s'y constituerait-il?" Govindananda on S'a@nkara's commentary on the _Brahma-sutras_ (II. ii. 19) says that the first consciousness (vijnana) of the foetus is produced by the sa@mskaras of the previous birth, and from that the four elements (which he calls nama) and from that the white and red, semen and ovum, and the first stage of the foetus (_kalala-budbudavastha_} is produced.]

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justify;">@sa@dayatana, spars'a, vedana, t@r@s@na, upadana and the bhava (leading to another life) of the present actual life. This bhava produces the jati and jaramara@na of the next life [Footnote ref l].

It is interesting to note that these twelve links in the chain extending in three sections over three lives are all but the manifestations of sorrow to the bringing in of which they naturally determine one another. Thus _Abhidhammatthasa@ngaha_ says "each of these twelve terms is a factor. For the composite term 'sorrow,' etc. is only meant to show incidental consequences of birth. Again when 'ignorance' and 'the actions of the mind' have been taken into account, craving (_t@r@s@na_), grasping (_upadana_) and (_karma_) becoming (_bhava_) are implicitly accounted for also. In the same manner when craving, grasping and (_karma_) becoming have been taken into account, ignorance and the actions of the mind are (implicitly) accounted for, also; and when birth, decay, and death are taken into account, even the fivefold fruit, to wit (rebirth), consciousness, and the rest are accounted for. And thus:

Five causes in the Past and Now a fivefold 'fruit.'

Five causes Now and yet to come a fivefold 'fruit' make up the Twenty Modes, the Three Connections (1. sa@nkhara and vinnana, 2. vedana and tanha, 3. bhava and jati) and the four groups (one causal group in the Past, one resultant group in the Present, one causal group in the Present and one resultant group in the Future, each group consisting of five modes) [Footnote ref 2]."


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