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bhūtam nappajāpati. Tassa evarn hoti. Abam khom idarta kusalamh ti yathabhūtamh nappajänāmi, idam. akusalam ti yathabhūtam nappajānami. Abañ c'eva kho pana idam tiyathabhūtam appajānāto, idam. kusalam ti yathābhūtam appajānato idam. kasalamh ti va vyakareyyam, idam, akusalam ti vă vyakareyyam, . tattha me assachando vă rago vá doso vā pațigho va tam mam' assa musā. Yam mam' assa musā so. mam'assa vighāto. Yo mam'assa vighäto so mam'assa antarayo ti. Iti so musavā dabhaya musavadaparijegucchã n'ev idah kusalam ti vyākaroti na pana idam akusalam ti vyākaroti, tattha tattha panham puttho samaņo vācā vikkhepan āpajjati amarāvikkhepar : Evain ti pi me no. Tathā ti pi me no. Aññathā ti pi me no. No ti pi me po. No no ti pi me no ti.
D, i. 24-5. 92. DA., i. 155. 93. idha, bhikhave, ekacco samano vā brāhmaṇo vā
mando hoti momūho. So mandatta momūhattā tattha tattha pasibani puţtho samāno vācāvikkhepam apajjati amarăvikkhepam-Attbi paro loko ti...evan ti pi me no, ti. tathā ti pi me no, aññathā ti pi me no, no no ti pi me no ti. Natthi paro loko ti pe...atthi ca natth! ca paro loko pi . nevatthi na natthi paro loko pi.; atthi satta opapātikā pi, natthi sattā opapātikā, nevatthi na natthi satta opapātikā; atthi sukatadu. kkhatādam kammānam phalam vipāko, nattbi... vipāko, atthi ca natthi...vipāko, nevatthi na natthi... vipāko. Hoti tathāgato param maraņā, na hoti...
maraṇam, neva hoti na na hoti... mar ana. D. 1. 27. 94. D., i 58-59. 95. DA., s. 115; see, Jaytilleke, Early Boddhist Theory of.
Knowledge, p. 136. 96. Keith writes-he ( sañjaya ) seems as an agnostic to
have been the first to formulate the four possibilities.
