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JOURNAL B. A. (3, (CEYLON). [Vol VII., Pt. III. 



X. The Buddhistic method.— The Vedic A'charyas like 

 A f svalayana, Pacini and others, had developed and stated the 

 definition method. Jaimini and Patarijali had developed 

 exegetical logic, stated and applied it. The Jaina had scepti- 

 cally argued. The definition-method, the exegetical logic and 

 the logic of scepticism paved the way of analytic logic which 

 the Buddhist preferred. He was, therefore, called the analytic 

 reasoner.* A persistent attempt at analysing, classifying, and 

 defining knowledge was made. 



XI. Its result. — The Buddhist perceived that the human 

 will was the ultimate analytic unit beyond which he could not 

 proceed. The will was the noumenon from which all he said, 

 thought, and felt was developed. This was the (Jhitta manas, 

 or Chetas.f The disparity of human destiny and conditions of 

 human life were explained by the action of accumulated activity 

 or Karma. His realistic analytical reasoning recognized the 

 ideality of knowledge as determined by realistic activity. This 

 will, modified and acted on by Karma or activity or merit, was 

 the basis of which all else was a phase — a quality. But the 

 will X acted on by activity invariably resulted in pain real and 

 cognizable as such. Activity called into existence the will, and 

 modified it. Its modifications are manifold, varied and subtle. 

 The forms of human life and of phenomenal existence were 

 considered to be so many phases of the human will acted on by 

 activity and were not real. Emancipation from misery, the 

 inseparable result of all activity acting on and modifying the 

 will by externalizing it, was the summum bonum. The Bud- 

 dhist discarded the reality and individuality of the human will 

 and of the external noumenal essence. 



* Vibhajya Vadi. 



f The opening lines of Dhammapada, when interpreted from this stand- 

 point, are adequately and consistently adjusted. "Man6pubban gama Dhamma" 

 is a phrase which is not adequately comprehended by those who ha ve attempted 

 to explain it. because they have not carefully examined the antecedents of 

 Bud dli ism. 



J The Abhidhamma — the metaphysical portion of the Tipitaka recog- 

 nizes and states Chitta, ChcHasika, lU'ipa. and Nibbana. 



