118 



BUPHISM. 



an organized body, and inherent in this body a capability 

 of sensation, perception, contemplation and knowledge, eli- 

 cited by contact with other objects : there is no feeling, 

 thinking or knowing soul in a man. (37.) The body itself is 

 mutable, and the other khandha are in a perpetual 



flux. According to this system, man is never the same 

 for two consecutive minutes : the ep3\o&)D$E)D arupadham- 

 ma as the whole of the cDs^Qd khandha except the body 

 are called, are constantly changing : they are produced, 

 they cease to be, and never remain the same : they are 

 compared to the periphery of a wheel in motion, always 

 altering its position : and to the light of a burning lamp, 

 which though continuing to shine has its rays continually 

 changing. The lamp continues to burn during the whole 

 night, constantly emitting fresh rays : so the man con- 

 tinues so long as his body lives, but the mental processes 

 are constantly changing. This doctrine of Budha is cer- 

 tainly not held by the majority of the Budhist laity, and 

 was not, and perhaps up to the present day is not, received 

 by several of the priests, but it is most clearly taught in 

 the sacred books. To clear up this question it is necessary 

 to determine the meaning to be attached to the Pali word 

 q?co3};> atta, translated into Singhalese by the word qp<55®ce 



(37.) Of 6%a Rupa khanda, it is said by Buddha, 6%&o s8>25Ja) 



<^S>£^sDo C3^-*6S)o •S3og£55£)o CSog«sJQ© £Dc^3>333 C3^<253£D533S3o ©^33 o 



e©^^)^€39 eo©d© «sd(^®!^S5d ^s>53a, Rupan bhikkhawe anichchan 

 yadanichchan tan dukkhan yan dukkhan tadanatta yadanatta tan 

 netan mamaneso hamasmi nameso attati. Priests body is imperma- 

 nent, that which is impermanent is sorrow, that which is sorrow 

 is not the soul, that which is not the soul is not mine, that is not 

 myself, and is not my soul. So of the other four Khandas (Sanyut 

 nikaya, Salayatanewagga). 



