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Fo1. . SAAT &c.—The Buddhist does not believe in any each perP. 11 I, 10. manent psychic entity as 4 of the Brahmaņas and the
Jainas. His 0114-T is fonetiaa69:a flowing stream of con.
Eciousness and its forms. पत्रिका तत्र चिसं &c.-The Paijika thus distinguishes between चित्त and वैत्त:P. 40b. the former is general consciousness, the latter particular con
sciousness, that is to say, consciousness of the general form of a thing, and that of its particular character ( ar rasi BTAIFÉLITE
In fanigay saam:). The point of the explanation is that the चित्त and the वैत्त are not related as प्रकृति and विकार (substantial cause and its product ) as maintained in certain bystems of Brāhmana philosophy. The two are merely different kinds of ra, of which one can be said to be the cause of the other in the sense that one is an antecedent of the other, the causal relation being only their orderly sequence. No ma endures more than a moment; hence it is called ATM. sah, moreover, is not an abiding reality, but a flowing
stream of past, present and future moments of $17. A. KE TANGLE TEL. (Hem. S'abd.) P. 418
deafd919XHIT HATT-The rejection of maat' ( =HTHata) is as old as Buddhism. But Gautama Buddha seems to have rejected it from an ethical motive, rather than on metaphysical grounds. Later Buddhists have supplied the
required logic ( See Milindapažha etc.) T. 9. . Bfhildren and death. I cannot understand the retention P. 11. of the word 'Buch' of three in Buddhist logic except on
the hypothesis that the Buddhists were building their Logic upon Brahmanical foundations and were unconsciously
borrowing their language. 1. 12-13. Read : HTTGHà ga Trà tráiới THT444 , 7 THG 1 BIG •
facial Th: 1 See supra, RT. 51. I. P. 10. 11. 23 and Note
thereon. 1. 13. 91 T &c.-. Criticism : If ena means that, as you say, ( see
supra) why is the word ' T' used in one line and THAY
