1919.| Five heretical teachers on Jainism and Buddhism. 133 
presence of soul even as a passive spectator is essential to 
of Kassapa’s philosophy are unknown it is andeniable that his 
theory of the passivity of soul was an important step towards 
the development of the Sankhya system from the rough outline 
given by Pippallada. Thus we see that the influence of P. 
Kassapa’s speculation upon J. and B. was rather of a negative 
character and the latter rejected in a body the absurdity of 
Kassapa’s theory about the soul. 
Makkhali Gosala.—lt is not improbable that by the theory 
of fortuitous origin or chance (adhiccasamuppado, ahetuap- 
paccayavado, akaranavada, yatdriccha in the Setasatara upa- 
nishat) Buddha understood the logical postulate of the philo- 
sophy of Purana Kassapa besides that of the philosophy of the 
Vedas and the Upanishads. Something comes into existence 
dha’s paticcasamuppada, theory of causal genesis, which is 
explained thus: This is that comes to be, on the arising of 
this, that arises, etc. Of course Purana Kassapa’s principle was 
interpreted by Buddha from the moral standpoint, something 
comes out of nothing means that from the soul which is 
uncaused arises the experience of pleasure and pain, the sense 
of good and bad, etc. It is curious that the theory of non- 
with the general trend of Gosala’s thought needs some ex- 
up by Ananda. The interest of this passage is that the theory 
of chance is associated with the name o rana Kassapa. 
to Gosala things happen exactly as they are to happen, that 
which is not to happen does not happen. It is clear from 
t ’s Buddha, p.70. Anguttara Nikaya (Siamese Edition), 
p. fe ws ed ne "e Sumangala Vilasini, pp. 160-165. 
