—  944  — 
Vasubandku  Indeed,  a  useful  thing  might  be  metaphorically  called  a 
Self,  but  not  selfperception  itself! 
faicesiJca-.  Jf  you  admit  that  selfperception  may  have  the  body  for  its 
object,  why  do  you  not  admit  that  it  may  also  have  the  body  of  another 
peison  for  its  object? 
Vasubandku.  Because  it  has  no  (direct)  connection  (with  the  body  of 
another  person).  This  selfperception  appears  exclusively  with  respect  to  that 
body  or  that  mind  which  are  in  direct  connection  with  it,  but  not  with 
respect  to  another  (body  or  mind).  (Why?)  This  is  an  inveterated  habit  (to 
hold  to  these  elements  as  if  they  were  «mme»),  a  habit  acquired  in  the  be- 
ginningless  process  (of  Life's  Evolution). 
Vaigesika.  An  what  is  here  meant  by  connection? 
VasubandJiu.  It  is  a  relation  of  cause  to  effect. 
Vaigesika.  But  if  there  is  no  Soul,  whose  is  this  selfperception^  whom 
does  it  belong  to)? 
Vasuhandhi.  This  would  be  the  place  to  repeat  all  what  we  have  said 
above  on  the  question  «whose  is  memory,  whom  does  it  belong  to?»,  beginning 
with  the  words  «what  is  the  meaning  of  the  Genitive  «whose?»  and  con- 
cluding wTith  the  statement  cat  has  the  meaning  of  a  cause». 
Vaigesika.  And  what  is  the  cause  of  this  selfperception? 
Vasnbandlm.  It  is  an  idea  imbued  with  Illusion,  an  idea  which  has 
for  its  object  the  stream  of  elements  constituting  one's  own  personal  life. 
Through  the  constant  former  practice  of  this  perception  of  one's  self  it  has 
become  an  idea,  deeply  rooted  (in  the  habitual  modes  of  thought  of 
mankind). 
Vaigesika.  And  now,  if  there  is  no  Self,  who  is  it  that  feels  happy, 
who  is  it  that  suffers? 
Vasubandku.  It  is  the  substratum  where  pleasure  or  pain  appear,  just 
as  flowers  grow  on  a  tree  and  fruit  are  grown  in  a  garden,  (this  does  not 
prove  the  tree  or  the  garden  to  be  ultimate  realities). 
Vaigesika.  And  what  constitutes  a  substratum  for  pleasure  and  pain? 
VasabandJiu.  The  subjective  elements  of  life,  the  so  called  six  sub- 
jective «bases».  In  what  sense  they  are  constituting  such  a  substratum  has 
been  explained  (in  the  first  chapter).51 
ют.  b.  l.         Vaigesika.  If  there  is  no  (permanent)  Soul,  who  is  the  agent  that 
accomplishes  actions  and  who  the  enjoyer  that  enjoys  their  result? 
Vasuhandhi.  What  is  the  meaning  of  the  terms  agent  and  enjoyer? 
Vaigesika.  The  agent  is  the  one  who  acts,  the  enjoyer  the  one  who  enjoys. 
