torments  himself  as well as others,...who  neither
　　   torments  himself nor others."(13) Bosanquet  has an
　　   apt illustration:(14) "I suppose that the essence of
　　   such a system  lies in arrangements  for necessarily
　　   closing  every track to all but one at a time of any
　　   tracts which cross it or converge into it. The track
　　   X receives  trains  from A, B, C, D; if the entrance
　　   for those from A is open, B, C, and D are ipso facto
　　   closed; if A, B, and C are closed, D is open, and so
　　   on."

　　　　  But the matter is not without complications. The
　　   Paali work Kathaavatthu  records  a dispute  between
　　   the two Buddhist sects Theravaada  and Andhaka about
　　   the nature  of the meditative  state which is called
　　   in Paali nevasa~n~naanaasa~n~naayatana  (the base of
　　   neither  the  sa~n~naa   nor  non-sa~n~naa) ,  where
　　   sa~n~naa  means  something  like  "idea, "  and  the
　　   disagreement  was over  the presence  or absence  of
　　   sa~n~naa in that state.  The section concludes  with
　　   an appeal to the case of the "neutral  feeling" (the
　　   neither-pleasure-nor-pain), thus consistent with the
　　   traditional Indian syllogism which uses, as example,
　　   something  well  known  to society  (lokaprasiddha).
　　   Just  as it would  not  be cogent  to  ask  if  that
　　   neutral feeling were either pleasure  or pain, so is
　　   it not proper  to assert  there either  is or is not
　　   sa~n~naa  on the basis of neither  the sa~n~naa  nor
　　   non-sa~n~naa.(15) This conclusion  agrees  with  the
　　   previous  observation  that  only  one  of the  four
　　   alternatives  is  the  case  at  a particular  time.
　　   Besides,  we  learn   that   the  "neither...   nor"
　　   alternative　　 points　　 to   a   neutrality　　 with
　　   indeterminate content.

　　　　  Jayatilleke  quite properly  explains  the third
　　   alternative: "S is partly  P and partly  non-P."(16)
　　   Thus  for  the  content  of the  third  alternative,
　　   stated   as  "the  universe   is  both  finite   and
　　   infinite."  the Brahma-jaala  Sutta explains this as
　　   when one has the idea  (sa~n~naa) that the world  is
　　   finite  in the upward and downward  directions, and
　　   has the idea that the world is infinite  across.  In
　　   agreement,　　 Naagaarjuna　　 states　　 in　　 his
　　   Madhyamaka-kaarikaa, XXVII, 17-18:

　　   If the same place (ekade`sa) that is divine were the
　　   same  place  that  is  human,  it  would  be  (both)