stand firm for eternity.' The Sa^myutta passage (46)

　　   states: One and the same person both acts and

　　   ────────────

　　   (43) M.I, Mahaata~nhaasa^nkhayasutta, pp.256ff. idam

　　　　   vi~n~naana^m　　 sandhaavanti,　　 sa.msaranti

　　　　   ana~n~nam. Ibid. p.256

　　   (44) Papa~ncasuudanii,  Vol.II, p.305  (PTS, London,

　　　　   1979)

　　   (45) Majjhims, Vol.I,p.8(PTS, London, 1976)

　　   (46) Sa^myutta Nikaaya, Vol.II, p.20

　　　　　　　　　　　　  P.412

　　   experiences  (the results).  This Kassapa  which you

　　   called at first'suffering  self-wrought' ammounts to

　　   the Eternalist theory.(47)

　　　　  It is also to be noted that Saati is identifying

　　   the  eternal  soul  with  the vij~naana  only.  This

　　   reminds  us of the view of the logicians  among  the

　　   Ekaccasassatavaadins who held that indriya etc.  are

　　   impermanent  while  the  citta  (thought), or  manas

　　   (mind), or vij~naana (consciousness) is eternal.  So

　　   the eternalism  which  Saati  is preaching  actually

　　   ammounts to the Ekaccasassatavaada of the logicians.

　　   To reject this view the Buddha  refers to the law of

　　   dependent origination (pa.ticcasamuppaada). The Bud-

　　   dha condemned the view of Saati and corrected him by

　　   pointing  out  that  vij~naana  can  only  originate

　　   through  cause  and conditions  (a~n~natra  paccayaa

　　   na'tthi  vi~n~naanassa  sambhavo  ti)  (48)  and  so

　　   cannot be eternal.

　　　　  In the preceding  pages we have dealt  with such

　　   criticisms  of the false  views regarding  attaa  as

　　   were meant  for the loyal  disciples  of the Buddha.

　　   For  his disciples  the unquestionable  veracity  of

　　   these   criticisms   ultimately   rests   on   their

　　   unflagging  faith in the claim of the Buddha  to the

　　   more extensive and higher types of knowledge. It was

　　   not necessary  for the Buddha to analyse  critically

　　   the different  heresies in order to expose the flaws

　　   in them, or to adduce extra reasons to justify their

　　   rejection.  The approach, however, changes when  the

　　   discourses are meant for the non-Buddhist ascetics.

　　   B : Criticism of heresies meant for non-Buddhist as-

　　　　  cetics

　　　　  i)  Rejection   of   Ssaa'svatavaada:  (49)  The

　　   Anattaa-lakkhana-sutta of the Sa6myutta Nikaaya (III