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“ The point is, of course, that just as there is no substratum in the products of the cow, so in man there is no ego, no constant unity, no ‘soul’ (in the animistic sense of the word, as used by savages) . There are a number of qualities that, when united, make up a personality-always changing. When the change has reached a certain point, it is convenient to change the designation, the name, by which the personality is known-just as in the case of the products of the cow. ”

“ And they answered: “No.”
‘Then I said to them: “Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy? " And still to that question they answered: “No.”
‘And then I said: “Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying: ‘Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness. For we, in consequence of similar effort, have been reborn in such a world.”’ And still they answered: “No.” ”

“ When the ‘soul’ was away the body lay still, without moving, apparently without life, in trance. or disease, or sleep. When the ‘soul’ came back, motion began again, and life. Endless were the corollaries of a theory which, however devoid of the essential marks of a sound scientific hypothesis, underlies every variety of early speculation in India, as elsewhere. ”

“ For these, Citta, are merely names, expressions turns of speech, designations in common use in the world. And of these a Tathāgata (one who has won the truth) makes use indeed, but is not led astray by them.’ [45]
54. And when he had thus spoken, Poṭṭhapāda, the mendicant, said to the Exalted One:
‘Most excellent, Sir, are the words of thy mouth; most excellent! ”

“ However, that may be, it is certain that all the religions, and all the philosophies, the existing records show to have existed in India, in the time when Buddhism arose, are based on this belief in a subtle but material ‘soul’ inside the body, and in shape like the body. It would scarcely be going too far to say that all religions, and all philosophies, then existing in the world. were based upon it. Buddhism stands alone among the religions of India in ignoring the soul. ”

“ Now when he had thus spoken, Citta, the son of the elephant trainer, said to the Exalted One: ‘At that time, Sir, when a man is in possession of any one of the three modes of personality, are the other two unreal to him then? ”

“ Trance is not mentioned in the pre-Buddhistic Upanishads.
[19] Ñāṇa depends on saññā; that is, I take it, that the mass of knowledge a man has, his insight, his power of judgement, depends on the ideas, the states of consciousness (here, in this connection, those that arise in the Jhānas, &c.) that are ‘themselves due to the action on his sense organs of the outside world; but are in so far under his own control that he can shut out some, and give play to others. ”

“ Would it not turn out, that being so, that the talk of that man was witless talk
‘For a truth, Sir, that being so, his talk would turn out to be witless talk.’
38. ‘ [Then surely just so, Poṭṭhapāda, with those Samaṇas and Brahmans who postulate a soul happy and healthy after death. For they acknowledge that they know no such state in this world now. They acknowledge that they cannot say their own souls have been happy here even for half a day. And they acknowledge that they know no way, no method, of ensuring such a result. [36] ] Now what think you of that, Poṭṭhapāda. ”

“ The argument is of course that, even if Poṭṭhapāda had any one of these three sorts of soul, then he would regard each of them, in the given case, as a permanent entity. But the consciousness is not an entity. It is a ‘becoming’ only; subject, as he must (and would) admit, to constant chance. On his own showing then, it is not ‘soul.’
[25] On these Ten Indeterminates see above, in the Introduction to the Mahāli Sutta.
[26] Dukkha. See the note above on Section 13.
[27] These are the Four Truths, set out more fully in my ‘Buddhist Suttas’ (S. B. E.) , pp. ”

“ Now that, Poṭṭhapāda, would not be accurate judgement. When such conditions are fulfilled, then there will be joy, and happiness, and peace, and in continual mindfulness and self. mastery, one will dwell at ease. ”

“ Buddhaghosa explains these as ‘tranquillity and insight.’
[41] In the words Of Sections 39, 40; that is, that whatever the mode of existence, of temporary individuality, there is happiness obtainable., but only in one way, by getting rid, namely, of certain evil dispositions, and by the increase of certain good dispositions. Buddhaghosa thinks this is said in protest against those who, seeking for happiness beyond the grave, do not admit that happiness can he reached here (as above in f 34) . ”

“ Well-fare and ill-fare, well-being and ill-being, ease and dis-ease, uneasiness, discomfort. ‘Pain’ is both too strong a word, and has too frequently an exclusively physical sense, to be a good rendering of dukkha. ”