BUDHIBM. 



125 



go from the good or bad actions of a man another man is 

 produced, who is not properly another but a continuation 

 of the first. The metaphor will not bear strict investiga- 

 tion ; but the doctrine of Budha undoubtedly is, that the 

 performer of an action is not the recipient of the result of 

 that action. In the Sanyut Nik ay a it is stated that a 

 Brahmin came to Budha and asked, " How is it Goutama, 

 Does he who has performed actions (in a previous birth) 

 experience (in this world) the results ? Brahmin, the doc- 

 trine that he who has acted receives the result is one ex- 

 treme (the esd"c3^£)o^ sassata wadti or doctrine of the per- 

 petual existence of a transmigrating soul.) How then, Gou- 

 tama, does one person perform the action, and another per- 

 son endure the results ? Brahmin, the doctrine that one 

 person performs the action and that another person endures 

 the resultisthe other extreme (the £e) s e£<^3<^ uchchedawada 

 who teach the annihilation of an existing soul.) The Ta- 

 ta gato avoiding both these extremes preaches a middle doc- 

 rine : namely, that in consequence of ignorance, merit or 

 demerit is accumulated, &c, declaring the doctrine of the 

 o^iDcegdaos^a, patichcha samuppado which we shall ex- 

 amine hereafter. We quote part of another discourse, 

 where the subject is more fully declared: The Paribajako 

 recluse, named Timbaruko, come to Budha and said, Gout- 

 ama, does a person receive happiness or sorrow as the re- 

 sult of his own conduct (in a previous state ?) Budha re- 

 plied, Not so, Timbaruko. What Goutama ! does he re. 

 ceives happiness or sorrow as the result of another person's 

 conduct? Not so, Timbaruko. What Goutama ! does he 

 receive happiness or sorrow as the result of the joint action 

 of himself and of some other person ? Bagawa replied, Not 



