formula of Dependent Origination (Pāli pațiccasamuppāda), also called the middle doctrine, as avoiding the doctrine of Tò ov on the one hand, and of nihilism or the denial of the reality of existence on the other. The Buddhist Sacred Books seem to claim Dependent Origination as the peculiar discovery of The Buddha, and I suppose they would have us understand that he invented the whole formula from beginning to end. But it is to be observed that the formula repeats itself, that the human being is brought into existence twice the first time under the name of consciousness and name and form and by means of ignorance and karma, the second time in birth and by means of desire (with its four branches called attachments) and karma again, this time called existence. See § 35. Therefore, though Buddhaghosa, as the reader will see, is at great pains to explain this repetition as purposely intended for practical ends, yet one is much inclined to surmise that the full formula in its present shape is a piece of patchwork put together of two or more that were current in The Buddha's time and by him— perhaps expanded, perhaps contracted, but at any rate made into one. If The Buddha added to the formula of Dependent Origination, it would appear that the addition consisted in the first two propositions. For ignorance, of course, is the opposite of wisdom, and wisdom, or the third discipline, that is to say, the method for getting rid of ignorance, is, as the reader will see in the Introductory Discourse to the fourth chapter and elsewhere in this book, The Buddha's particular contribution to the science of meditation; whereas concentration, or the second discipline, the method for opposing desire, he had learnt from his teachers. In § 37 these first two propositions are omitted, and consciousness and name-and-form of the third proposition are made mutually dependent.

The same antithesis of ignorance and desire appears also to

be present in the threefold fire of lust, hatred, and infatuation, where lust and hatred can be viewed as but the two opposite poles of the same feeling and will then together stand for desire, while infatuation will represent ignorance.

In addition to my remarks on attan and puggala above, it may be well to say a few words in regard to my translations of some other Pāli terms. "Elements of being" (dhamma) and "constituents of being" (sañkhāra) are often used synonymously to mean the individual components of the Five Groups; but when dhamma refers to the twelve terms of the formula, Dependent Origination, I have sometimes used the phrase "factors of being." The two terms dhamma and sankhāra are very troublesome to render into English, both because they each of them mean so many things and because their ground meaning is not translatable into English, being expressive of a different philosophy. Sankhāra means what makes or what is made, fashioned, or put together: we should naturally with our different beliefs say, creator and created things. Everything except Nirvana and space is sañkhāra. Sankhāra as a name for the fourth group, I translate by predispositions; as the second term in Dependent Origination, by karma.

Dhamma means any established law, condition, or fact, either of nature or of human institutions. It is the word I render by Doctrine when it signifies The Buddha's teachings. This word dhamma occasioned me especial difficulty when used in § 74 to characterize the subjects of the Fourth Contemplation. But although "elements of being" is a bad rendering, the reader need not be led astray, as all the different things denoted by it are there enumerated.

§ 13. QUESTIONS WHICH TEND NOT TO

EDIFICATION.

SERMON NUMBER 1.

§ 13 a. - Translated from the Majjhima-Nikaya, and constituting Sutta 63.

Thus have I heard.

On a certain occasion The Blessed One was dwelling at Savatthi in Jetavana monastery in Anathapindika's Park. Now it happened to the venerable Māluñkyāputta, being in seclusion and plunged in meditation, that a consideration presented itself to his mind, as follows:

"These theories which The Blessed One has left unelucidated, has set aside and rejected, that the world is eternal, that the world is not eternal, that the world is finite, that the world is infinite, that the soul and the body are identical, that the soul is one thing and the body another, that the saint exists after death, that the saint does not exist after death, that the saint both exists and does not exist after death, that the saint neither exists nor does not exist after death, - these The Blessed One does not elucidate to me. And the fact that The Blessed One does not elucidate them to me does not please me nor suit me. Therefore I will draw near to The Blessed One and inquire of him concerning this matter. If The Blessed One will elucidate to me, either that the world is eternal, or that the world is not eternal, or that the world is finite, or that the world is infinite, or that the soul and the body are identical, or that the soul is one thing and the body another, or that the saint exists after death, or that the saint does not exist after death, or that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death, in that case will I lead the religious life under The Blessed One. If The Blessed One will not elucidate to me, either that the world is eternal, or that the world is not eternal, ... or that the saint neither exists

nor does not exist after death, in that case will I abandon religious training and return to the lower life of a layman."

Then the venerable Māluñkyāputta arose at eventide from his seclusion, and drew near to where The Blessed One was; and having drawn near and greeted The Blessed One, he sat down respectfully at one side. And seated respectfully at one side, the venerable Māluňkyāputta spoke to The Blessed One as follows:

"Reverend Sir, it happened to me, as I was just now in seclusion and plunged in meditation, that a consideration presented itself to my mind, as follows: These theories which The Blessed One has left unelucidated, has set aside and rejected, that the world is eternal, that the world is not eternal, . . . . that the saint neither exists nor does not exist after death, these The Blessed One does not elucidate to me. And the fact that The Blessed One does not elucidate them to me does not please me nor suit me. I will draw near to The Blessed One and inquire of him concerning this matter. If The Blessed One will elucidate to me, either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death, in that case will I lead the religious life under The Blessed One. If The Blessed One will not elucidate to me, either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death, in that case will I abandon religious training and return to the lower life of a layman.'

...

...

"If The Blessed One knows that the world is eternal, let The Blessed One elucidate to me that the world is eternal; if The Blessed One knows that the world is not eternal, let The Blessed One elucidate to me that the world is not eternal. If The Blessed One does not know either that the world is eternal or that the world is not eternal, the only upright thing for one who does not know, or who has not that insight, is to say, 'I do not know; I have not that insight.'

"If The Blessed One knows that the world is finite, ... "If The Blessed One knows that the soul and the body are identical, . . . '

"If The Blessed One knows that the saint exists after death, ..."

"If The Blessed One knows that the saint both exists and does not exist after death, let The Blessed One elucidate to me that the saint both exists and does not exist after death; if The Blessed One knows that the saint neither exists nor does not exist after death, let The Blessed One elucidate to me that the saint neither exists nor does not exist after death. If The Blessed One does not know either that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death, the only upright thing for one who does not know, or who has not that insight, is to say, 'I do not know; I have not that insight."'"

"Pray, Māluñkyāputta, did I ever say to you, ‘Come, Māluňkyāputta, lead the religious life under me, and I will elucidate to you either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death"?"

"Nay, verily, Reverend Sir."

"Or did you ever say to me, 'Reverend Sir, I will lead the religious life under The Blessed One, on condition that The Blessed One elucidate to me either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death'?"

"Nay, verily, Reverend Sir."

"So you acknowledge, Maluñkyaputta, that I have not said to you, 'Come, Māluñkyāputta, lead the religious life under me and I will elucidate to you either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death;' and again that you have not said to me, Reverend Sir, I will lead the religious life under The Blessed One, on condition that The Blessed One elucidate to me either that the world is eternal, or that the world is not eternal, . . . or that the saint neither exists nor does not exist after death.' That being the case, vain man, whom are you so angrily denouncing?

"Māluňkyāputta, any one who should say, 'I will not lead the religious life under The Blessed One until The