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The organized body (2), or the whole of being, apart from the mental processes. 2. Sensation (3). 3. Perception (4). 4. Discrimination (5). 5. Conscious- ness (6). In the Brahma Jala Siitra (Eev. D. J. Gogerly, Ceylon Friend, Sept. 1838), we have an account of sixty-two hete- rodox sects, which enumeration is said to include " aU the difiTerent modes of belief that were then in existence or could exist." They are divided into two great sections. 1. Those who reason on the past, containing eighteen classes. 1 — 4. Those who hold the eternity of existence, which arises from their having a recollection of former births, or from induction. 5 — 8. Those who hold that some beings are eternal and some mutable. 9 — 12. Those who affirm that the world is finite, or that it is infinite, or infinite late- rally but not perpendicularly, or that it cannot be predicated as either finite or infinite. 13. Those who doubt, or equivo- cate, from various causes. 14 — 18. Those who suppose that they and the world are uncaused, from their having pre- viously existed in the brahma world in which there is no consciousness. 2. Those who reason as to the future, containing forty -four classes. 1 — 16. Those who hold a future state of conscious existence, and that it is either material, immaterial, a mixed state, or neither material or immaterial; that it is either finite, indefinitely extended, a mixture of both states, or neither the one nor the other; or that its perceptions are either simple, discursive, limited, unlimited, happy, miserable, mixed, or insensible. 17 — 24. Those who hold a future 2 D 2 404 A MANUAL OF BUDHISM. state of unconscious existence. 25—32. Those who hold a state between consciousness and unconsciousness. 33 — 39. Those who hold that death, at once, or ultimately, is annihi- lation. 40 — 44. Those who reason on the mode in which perfect happiness is to be obtained. According to G6tama, the pure unmixed truth is not to be found anywhere but in his own bana. To other teachers the truth may appear partially ; but to him alone does it appear in unshrouded clearness and in its utmost amplitude. In him it is not an acquisition, gained by means of some mental process, nor is it a lesson taught by another. It is an intui- tive underived power ; a self-generated eflfulgence. By this unerring sage it is declared, that none of the sixty-two opinions above enumerated are consistent with the truth ; 8o that, according to him, there is no state of future existence, either conscious or unconscious, material or immaterial, mise- rable or happy. And yet death is not annihilation. We exist, and we do not exist. We die, and we do not die. These appear to be contradictions ; but we shall afterwards learn that the seeming discrepancy arises from the com- plexity of the system. There wiU be a future state of exist- ence, but not of the individuality that now exists ; and though death is the dissolution of that which now exists, it is not the annihilation of a potentiality inherent in that existence. It is evident that the four last of the khandas are results, or properties, of the first ; and if there be anything equiva- lent to that which we call the soul, it must be found under the first class. Now there are twenty-eight members of the organized body, but among them no single entity is pre- sented that we can regard as the primary and essential prin- ciple to which aU the other parts are accessories. It is the office of life, or vitality, to keep together, or preserve, the constituents of the organized body ; and here its office ap- pears to cease. We are told that it is a wind, or air, that imparts the power by which the hand or foot, or any other member is moved ; but it is said again that the principal IX. THE ONTOLOGY OF BUDHISM. 405 cause of muscular action is the hita, or mind. When we search further, to find out what the mind is, we are still left in uncertainty as to its real nature. There are mental ope- rations presented, of various classes, but we can find no in- strumentality by which these processes are conducted. The second khanda, sensation, is the result of contact, and cannot exist without it. The third, perception, and the fourth, dis- crimination, are equally derived or dependent; they com- mence and cease simultaneously with contact. And of the fifth, consciousness, it is expressly stated it can only exist contemporaneously with the organized body. On some oc- casions, mind is represented as being merely a result, pro- duced by the impinging of thought upon the heart, as sight is produced by the contact of the eye with the outward form, or of the ear with sound. At death, or consequent upon it in the course of time, there is a dissolution, a " breaking up " as it is called, an entire evanishment of the whole of the khandas, and of every part of them. The elements, that whilst in juxta-position, formed what we, in our ignorance, call a sentient being, no longer produce the same effect, as their relation to each other has ceased. Nor is it from want of precision in the language, or defect in the enumeration, that we are led to form these conclusions ; as it is expressly stated to be a heterodox idea that represents the soul as " flying happily away, like a bird from its cage." At another time we are informed by Gotama that none of the khandas taken separately are the self, and that taken conjointly they are not the self. There is no such thing as a soul, the home of a self, apart from the five khandas. There can therefore, according to Budhism, be no such process as a transmigra- tion, in the usual sense of the term, and I have not used it in any of my illustrations. The eastern mind has suffered much from its fondness for analogy and metaphor. With the native authors the incon- clusiveness of an argument is overlooked if it be supported by a striking figure. By this means, they set aside the exist- ence of the man (7). It is asked, What is a chariot ? Are 406 A MANUAL OF BUDHISM. the wheels (each part of the chariot being separately named) the chariot ? It is evident that they are not. Then, most conclusively, there is no chariot. The chariot is a mere name. In like manner, it is asked, What is a man ? Are the eyes (each member of the body being separately named) the man ? It is evident that neither the eyes, the feet, the heart, nor any separately-named member of the body is the man. Therefore, most conclusively, there is no man. The man is a mere name. But they forget that whilst between the wheel and the axletree there is no connection but that of position, subjectively, and of name, objectively, there is a mysterious communion between one member of the body and another, so that ''if one member suffer, all the members suffer with it ; or one member be honoured, aU the members rejoice with it." Even upon their own system the compa- rison fails, as they acknowledge a nexus of vitality in what we call the man, to which there is nothing analogous in the chariot A formula has been propounded by G6tama, called the paticha samupp&da, or the causes of continued existence. Like the successive footsteps of the bullock when drawing the wagon or the plough ; or like the repeated undulations of a wave, one flowing into the other ; a process is continuously in operation, in which there is the recurrence of certain educts, in uniform regularity of sequence. " On account of ignorance," said Budha, in one of the Discourses that appear in the San- yutta, as translated by the Eev, D. J, Grogerly (Ceylon Friend, April, 1839), " merit and demerit are produced ; on account of merit and demerit, consciousness; on account of con- sciousness, body and mind ; on account of body and mind, the six organs of sense; on account of the six organs of sense, touch (or contact) ; on account of contact, desire ; on account of desire, sensation (of pleasure or pain) ; on account of sensation, cleaving (or clinging to existing objects) ; on account of clinging to existing objects, renewed existence (or reproduction after death) ; on account of reproduction of existence, birth ; on account of birth, decay, death, sor- IX. THE ONTOLOGY OF BUDHISM. 407 row, ciying, pain, disgust, and passionate discontent. Thus is produced the complete body of sorrow.