122 



BUDHISM. 



these are to me a soul. This is known by true wisdom." 

 This teaching, which is again and again reiterated, is clear : 

 there is no soul : nothing of which an individual may say, 

 " This is I." Body exists ; the other o)£da)> khandha are 

 only functions of the living body, produced by the con- 

 tact of external objects with the bodily organs. The same 

 doctrine is enforced, in similar language respecting the eye, 

 the ear and other bodily organs, together with the ©G^o 

 mano, or §<333^<f^o winnyanan or understanding, the seat 

 of which is the heart, as the eye is the seat of vision ; this 

 is repeated respecting the various organs, both individually 

 and collectively. (41) 



But how does this affect the doctrine of transmigration, 

 or more properly the continued processes of perpetuated 

 existence ? In the book called Milinda Prashna, or the 

 Questions of King Milinda, the subject is discussed by the 

 king and the learned priest Nagasena. This work is of 

 high authority among the Budhists, although not one of the 

 Sacred Books. The term >2£>o^<5xC3o namarupan is fre- 

 quently used in this discussion, comprising all that we mean 

 by body and mind. I shall omit the Pali, merely giving a 

 translation of the conversations. 



The King enquired, Lord Nagasena, what is conceived 

 (in a new birth) ? The Priest replied, the body and mind 



(41.) ^8® C3o^6©(5x^3o fp£93?0<25330£KD Csgdo^teo yd^Ztf&SoQj 



G^eb taf^Qo ©© <^^>^©33^©e^© <^©c^esa cp-es)55a^ 6©t^© 



zdo cacSoacKDo esD©do^^ca <^cb^£)3, susima yankiuchirupan atita 

 nagata pachchuppannan ajjhattauwa bahiddhawa olarikanwa su- 

 khumanwa innanwa panitanwa yan durewa sontikewa, sabbannetan 

 mama nesohamasmi neso uie attati ewametan yatha bhutan sam- 

 mappannaya dathabbha. So of all the other Khandhas (Sauyut 

 Nikava also Budha's conversation with Anuruddha). 



