abiding eternal, unchanging and I shall remain

　　　　　　 as such for eternity".  The feeling  of 'I'and

　　　　　　 'mine'  being  absent, the possibility  of the

　　　　　　 false  view would  not be there.  So a staunch

　　　　　　 belief in the reality of 'I' and 'mine' is the

　　　　　　 fulcrum  on which  the  illusory  image  of an

　　　　　　 eternal soul rests.

　　   (23) Satkaaya or Sakkaaya means pa~ncupaadaanakkhandhaa

　　　　   or five aggregates  of attachment: "Pa~nca  kho

　　　　   ime....   upaadaanakkhandhaa   sakkaayo   vutto

　　　　   bhagavataa  seyyathidam   rupupaadaanakkhandho,

　　　　   vedanupaadaanakkhandho. Sa~n~nupaadaanakkhandho,

　　　　   vi~n~naanupaadaanakkhandho,  samkhaarupaadaana-

　　　　   kkhandho  (Cullavedallasutta, Majjhima Nikaaya,

　　　　   Vol.I, pp.369-70(nalanda Ed.), p.299 (PTS).

　　　　　　　　　　　　  P.401

　　   it, he may even intellectually  refute it, but he is

　　   not yet free  from  the vestige  of this  pernicious

　　   heresy.(24)

　　　　  We may refer to passage  in the ko'sa literature

　　   that  helps  us  to  understand   more  clearly  the

　　   different modes of relationship existing between the

　　   soul  and  the  five  skandhas  (Conze, p.33).  This

　　   passage,  like   the  Sa^myutta   Nikaaya   account,

　　   distinguishes  between  the twenty bases of grasping

　　   at the notion of soul. One regards (1-5) the soul as

　　   the  five  skandhas, as  the  flame  of  a  lamp  is

　　   identical  with its visual  appearance;  (6-10)  the

　　   soul as having or possessing the five skandhas, like

　　   the shadow of a thing;  (11-15) the skandhas  in the

　　   soul, as the scent in a flower;  (16-20) the soul in

　　   the skandhas, as the gem in the casket.(25)

　　   ────────────

　　   (24) In this connection  we may refer to the episode

　　　　   of khemaka recorded  in the Sa^myutta  Nikaaya,

　　　　   Vol.  III, pp.127ff.  (PTS Ed.) Some monks  ask

　　　　   Khemaka  whether  he sees in the five aggreates

　　　　   of  attachment  any  self  (attaa) or  anything

　　　　   pertaining to self (attaniiya). Khemaka replies

　　　　   in the  negative  but at the same  time  admits

　　　　   that he is not yet an arhat. "I am not an arhat