sensations was dependent upon the sense-data and the senses but the sense-data and the sensations were “rupa.”  Under certain conditions the sense-data were followed by the sensations.  Buddhism did not probably start with the same kind of division of matter and mind as we now do.  And it may not be out of place to mention that such an opposition and duality were found neither in the Upani@sads nor in the Sa@mkhya system which is regarded by some as pre-Buddhistic.  The four elements manifested themselves in certain forms and were therefore called rupa; the forms of affection that appeared were also called rupa; many other mental states or features which appeared with them were also called rupa [Footnote ref 2].  The ayatanas or the senses were also called rupa [Footnote ref 3].  The mahabhutas or four elements were themselves but changing manifestations, and they together with all that appeared in association with them were called rupa and formed the rupa khandha (the classes of sense-materials, sense-data, senses and sensations).

In Sa@myutta Nikaya (III. 101) it is said that “the four mahabhutas were the hetu and the paccaya for the communication of the rupakkhandha (rupakkhandhassa pannapanaya).  Contact (sense-contact, phassa) is the cause of the communication of feelings (vedana); sense-contact was also the hetu and paccaya for the communication of the sannakkhandha; sense-contact is also the hetu and paccaya for the communication of the sa@nkharakkhandha.  But namarupa is the hetu and the paccaya for the communication of the vinnanakkhandha.”  Thus not only feelings arise on account of the sense-contact but sanna and sa@nkhara also arise therefrom.  Sanna is that where specific knowing or

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[Footnote 1:  Sa@myutta Nikaya, III. 86.]

[Footnote 2:  Khandhayamaka.]

[Footnote 3:  Dhammasanga@ni, p. 124 ff.]

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conceiving takes place.  This is the stage where the specific distinctive knowledge as the yellow or the red takes place.

Mrs. Rhys Davids writing on sanna says:  “In editing the second book of the Abhidhamma pi@taka I found a classification distinguishing between sanna as cognitive assimilation on occasion of sense, and sanna as cognitive assimilation of ideas by way of naming.  The former is called perception of resistance, or opposition (patigha-sanna).  This, writes Buddhagho@sa, is perception on occasion of sight, hearing, etc., when consciousness is aware of the impact of impressions; of external things as different, we might say.  The latter is called perception of the equivalent word or name (adhivachana-sanna) and is exercised by the sensus communis (mano), when e.g. ’one is seated...and asks another who is thoughtful:  “What are you thinking of?” one perceives through his speech.’  Thus there are two stages of sanna-consciousness, 1. contemplating sense-impressions, 2. ability to know what they are by naming [Footnote ref 1].”