262 BUDDHISM.

at the commencement of this article, some are Causal (Kamma);
some are Resultant (Vipaka); and some InelTective (Kiriya) ; that
is, looked at from the point of view of energy, some are latent
or potential, some are in course of manifestation as work, and
some are static.

From the moment of conception, which is a Resultant of
the hast Kamma of the being conceived, the Current of Being
is set up in the form of a series of sixteen Bhavangas, having as
their object the past existence; and these give rise to the
Faculty of Iteprcsentative Cognition (Manodvararajjana), capable
of reflecting on the new existence; which in turn is followed
by :1 series of seven Cognitives, accompanied by a strong de-
sire to live the new life(Bhavamikanti-lobha-javana). Conscious-
ness then loses itself in Bhavanga, the Stream of Being,
until its current is interrupted by some thought-obstacle or
sensation.

Suppose now that a visible object (Ruparammana) is cog-
nisetl. It first comes in contact with the Stream of Being
at the nascent instant of a Bhavanga-moment and the
Stream of Being, carrying with it, so to speak, the sense-
impression, completes its three stages ivithout marked perturbation,
as the latter has entered the stream with a velocity compar-
able to that of the stream itself; so that but little change
is caused, and the calm flow of the stream is not perturbed.
Then the inertia of the object comes into play, it as it were
sinks into the stream and impedes it, with the result that the
latter begins tn vibrate, as a spinning top when its velocity is
falling. This vibration of the stream motints for one thought-
moment, and in the second the vibration attains to such a pitch
that the proper movement of the stream is (lestrtiyed; wherefore
these two thought-moments, during which the vibration (Bha-
vangacalana) mounts, are called lfliavangupaecaheda, the
cutting-off of the Stream of Being, for ivith them the latter
ceases to tlow as such.

‘g-p-wm-u‘ -