determine  the intercepted  volume  of the cone.  As
　　   Buytendijk  has been cited: "Wonder is characterized
　　   by a halting  of the thing  observed.  This halting,
　　   which  men  call  attention, is  at  the  same  time
　　   permeated by a premonition that light may be shed on
　　   this  thing."(11)  But  this  premonition  of  light
　　   through the symbolic system is a will-o'-the-wisp, a
　　   subtle infatuation.  Because  light can only be shed
　　   on  the   given,  and   the   symbolic   system   is
　　   independent, in whole  or part, of the  given  as it
　　   has  been  described  earlier.  It is like  a person
　　   fascinated  by a brilliant lamp and therefore is not
　　   seeing anything illumined by the lamp. The master of
　　   the art is himself  mastered  and uses the symbolism
　　   willy-nilly: even  for the simplest  computation, he
　　   needs  the computer.  For  centuries  the  Buddhists
　　   believed  that  the given  of the four alternatives,
　　   including   the   traditional   exegesis,   provides
　　   sufficient  material for understanding--if  a person
　　   can  understand. Some  of the  modern  writers  have
　　   rendered   the   discussions   into   an  artificial
　　   language, and then  have dwelt  on false  issues  of
　　   whether  this  or that  scholar's  formulation  is a
　　   "logic."

　　   II. THE FOUR ALTERNATIVES IN A DISJUNCTIVE SYSTEM

　　   Here by a "disjunctive  system" is meant a system of
　　   statements subject to the judgment "A is either B or
　　   C." Either  B or C is left  and one of these  two is
　　   excluded.  Such a judgment appears to be involved in
　　   the  Indian  syllogism,  whose  'reason'  (hetu)  is
　　   relevant  to  the, thesis' (saadhya) when  the  case
　　   referred to in the thesis is agreed to be present in
　　   similar  cases and absent  in dissimilar  cases.(12)
　　   Anyway,  the  disjunctive  judgment  is  a  form  of
　　   inference  (anumaana), and for a particular  system
　　   it is necessary to state the rule of the disjunction.
　　   Jayatilleke  has shown that various systems  of four
　　   alternatives  found in the early Buddhist  texts are
　　   in a disjunctive  system whose rule seems to be that
　　   when one of the alternatives  is taken as "true" the
　　   rest are certainly false.  He points to such systems
　　   as, "A person  is wholly happy;....  unhappy;...both
　　   happy and unhappy;...neither  happy nor unhappy." "X
　　   is a person who

　　　　　　　　　　　　  P.7

　　   torments   himself;...   torments  others;...   both