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Studies in Indian Philosophy
to say of something whose coming into existence and passing away is seen "My attā comes into existence and passes away”, therefore eye is non-attā.
Buddhaghosa points out14 that the Buddha proves the fact of non-atta in three ways: sɔmetimes by showing that something is non-eternal; sometimes by showing that it is dukkha; and sometimes by both. So in the Anattalakkhana sutta he shows that rūpa etc. are dukkha; in the Chachakka sutta by showing that eye, etc, are anicca; in the Arahanta-suttal5 he shows that rūpa, etc., are both : rūpam, bhikkhave, aniccam; yad aniccum tam dukkham; yam dukkhum tad anattā. yad anuttā, tam n'etam mama n' eso 'ham asmi na meso attā The same argument is set out in its simplest form in the Pațisambhidāmagga : yam aniccam, tam dukkham: yam aniccam ca dukkhaũ ca, tam anatta 16
As is well known, the three terms anicca, dukkha, and anattā also occur in the ti-lakkhaņa formula :17
sabbe samkhārā aniccā, sabbe samkhārā dukkha,
sabbe dhammā anattā. 'All compounded things are non-eternal, all compounded things are unpleasant, all things are non-attâ'. In a truncated form this occurs as sabbe samkhārā aniccā, sabbe dhammā anattā.18
Our previous conclusions enable us to see that the third phrase of the formula is a conclusion which arises from the first two phrases : 'Because all compounded things are noneternal and unpleasant, therefore all things are non-attā'. The difference between samkhārā and dhammā in this context has been well explained by Nyanatiloka :19 "(sarkhāra; in the sense of anything formed (=sankhata), or created, includes all things whatever in the world, all phenomena of existence. It is, however subordinate to the still wider and and all-embracing term 'dhamma' (thing), for dhamma includes even the Unorigi. niated ('Nibbāna').' So dhamma includes all the sarkhata things ( = sarkhārā ) which are anicca and dukkha, and also the
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