BUDHlsM. 119 



afmaya and which we render "soul." In the Brahma 

 Jala Sutra, Budha states, that some taught that the soul 

 ep&53o (atta) is eternal in duration; they said "living 

 Beings transmigrate : they die, they are born, but their 

 existence continues as being eternal." In another part of 

 the same sermon when speaking of the doctrines of the 

 ^fD^C^Ebe, uchchedawada, or those who believe that the 

 soul will be finally annihilated, he relates a conversation 

 between some philosophers : " Another will reply and say, 

 Friend, I do not deny that there is such a state as you 

 have mentioned, but the soul will not then be annihilated : 

 there is, Friend, another state unknown and unexperienced 

 by you, but known and perceived by me ; in that state the 

 form is godlike, the pleasures are mental, and all the pow- 

 ers and faculties are in perfection. Upon the dissolution 

 of that body by death the being is cut off, destroyed and 

 no longer exists." These extracts are sufficient to prove 

 that by the word ££'5£5D:> atta or soul, is meant an immate- 

 rial substance which continues to exist after the death of 

 the body. The Comment states, that there are four lead- 

 ing opinions respecting the nature of the soul, the last of 

 which is, that it remains in the body as a jewel deposited 

 in a casket : and that upon death it flies away as a bird 

 from its cage. There can therefore be no doubt but that 

 Budha attached to the word ep&5DD atta the meaning we at- 

 tach to the word " soul." 



We have already noticed that the whole constituent 

 parts of a man are divided into five S)^o)d but there is 

 also another arrangement called epc5<s><20 ayatana or resi- 

 dences : they are the six personal ayatana ; viz. the eye, 

 the ear, the nose, the tongue, the body, the understanding ; 



