Naagaarjuna  with great success;  ii) To temporarily

　　   accept  a part  of the opponent's  view in order  to

　　   show that the view as such is unacceptable. This may

　　   be  taken  as an instance  of skillfulness  of means

　　   praised so much in the Mahaayaana.

　　　　  Section  V comes  to  the  conclusion  that  the

　　   anattaa  doctrine  was mainly formulated  keeping in

　　   view the 'saa'svatavaada and the Ucchedavaada.  This

　　   is  in  conformity   with  some  statements  in  the

　　   buddhist  texts that the buddha preached the anattaa

　　   doctrine as a middle way between these two extremes.

　　   It is also  clear  that  the attaa  concepts  of the

　　   'Saa'svatavaadins  and the Uccedavaadins  cannot  be

　　   identical  with  the Aatman  of the Upani.sads.  the

　　   Buddhist  sages were aware  of the fact the that the

　　   attaa　　 rejected　　 by　　 the　　 buddha　　 is

　　   'aha^nkaara-vi.saya.h'   whereas   the   Upani.sadic

　　   Aatman is 'Buddhaanaam vi.saya.h'.

　　　　　　　　　　　　  P.393

　　　　  The doctrine  of anataa forms the keynote of the

　　   teachings of the Buddha and leterally means that the

　　   attaa is non-existent. The denial of the attaa finds

　　   expression  in the following  statement  ascribed to

　　   the  Buddha   in  the  Samyutta   Nikyaaya:  "Sabbam

　　   bhikkhave anicca.m/sabbam  bhikkhave dukkha.m/sabbam

　　   bhikkhave anattaa" (1).  The chapter just preceeding

　　   the  one  from  which  we  have  quoted   the  three

　　   statements,  contains  such  expressions  as  "sabbe

　　   bhikkhave jaraadhamma.m..... vyaadhidhamma.m........

　　   mara.nadhamma.m....sa.mkilesadhama.m" etc(2).  These

　　   statements leave no doubt that in all these cases we

　　   have  to take  the term  'sabba'  as indicating  the

　　   things  condition.  So  we find  that  'sabba'  is a

　　   technical   term  and  stands   for  the  'samsk.rta

　　   dharma'. This conclusion of ours is confirmed by the

　　   definition  of 'sabba' as given in the Sabbavaggo of

　　   the  Salaayatana-sa^myutta(3) : "Ki~n  ca  bhikkhave

　　   sabba.m/cakkhu   ceva  ruupaa   ca/sota~nca   saddaa

　　   ca/ghaana~nca  gandhaa  ca/jihvaa  rasaa ca/kayo  ca

　　   pho.t.thabba  ca/mano  ca dhammaa  ca/idam   vuccati

　　   bhikkhave  sabba.m"  According  to  this  definition

　　   'sabba'  means  eye and the forms, the nose  and the