BUDHISM. 



117 



does not acknowlege the possibility of such a Being exist- 

 ing. (35.) 



Having noticed the tenets of Budhism respecting a Crea- 

 tor, we will consider what it teaches respecting the nature 

 of man. The whole of the constituent parts of a sentient 

 Being is arranged in five divisions called S)<sdQ:> khanda or 

 collections : they are the (5 v^85£D<£d©Sto ruphakkhando, 

 the organized body ; ®8<^ 5?ozs<5)&3gQ) wedanakkhandho, 

 the sensations of pleasure pain or indifference ; ea^K^-gsxD 

 <ed®Qo sannyakkhanhdo, or the perceptions : eeoQodesxDsJ 

 ©ah sankharakhandho, or the thoughts contemplations and 

 reasonings ; and the 8^bc^20S5>a)^f§ S)) winnyanakhando 

 or the understanding, the conciousness. Except the body 

 there is no entity among these S)sJQd. (36.) There is merely 



(35.) The Budhists in general do now openly deny the exist- 

 ence of a Creator. 



(36.) The Khandas are divided into — I. epcs£D303^3 A'yatanani, 

 sentient organs and their relative objects ; there are twelve of them 

 classed in 6 pairs : — 1, £>^Q chakklm and 6%& rupa, the eye and 

 figure : 2 ,the ear and sound, <^&33<53 sota and es«^ saclda : 3, the noso 

 and odour, sao^o ghana and c^ed'cD gandha: 4, the tongue and 

 flavour, dfSeoD jewha and <5es rasa : 5, the body and touch, -2550c? 

 kaya and6c^s& phassa; and 6, the mind and objects of thought ©ea 

 mana and 6Di)@3 dhamma. 



II. 6)333^053 Dhatuyo, which are arranged in 6 triplets, as the eye 

 and the figure, and the consciousness of the eye or vision, being 

 the first triplet 



III. fa^gcsa^ Indriyani, the organs and their capabilities ; there 

 are 22 of them 



IV. «p83od5 A'hdra, the food of action, this is fourfold. 



V. 8dse53 Phassa, contact. 



VI. <s>©^^3 Wedana, sensation ; there are seven of them. 



VII. ss^^ Sanna, perception. 



VIII. <^9sd3D3 Chetana, thought. 



IX. f?3>5>3<2B Chittani, thoughts. These are included in the five 

 Khandas. The Wedana, Sanna, and Sankhara khandas are tsD^di 

 ecdi elicited by contact with external objects (Wibhanga of the 

 Abhidhamma), 



