smells, the ear and the  sounds, the tongue  and the

　　   tastes, the body  and the tangible  things, the mind

　　   and the mental objects.  Here the term 'sabba' means

　　   twelve aayatana.  In a more elaborate way the Buddha

　　   explains the same term while giving instructions  on

　　   the giving  up of the 'sabba'.  He states  that eye,

　　   form,   eye-contact,   eye-consciousness   and   the

　　   different  feeling  due  to eye-contact  are  to  be

　　   renounced.  Similarly he preaches with references to

　　   other  sense organs.(4) Thus the term 'sabba'  fully

　　   covers  the category  of 'samsk.rta-dharma'  and the

　　   statement "sabbam anattaa", means the conditioned is

　　   without any soul

　　   ────────────

　　   (1) S.Vol. IV, p.28, XXXV, 43-45 (PTS,London, 1894)

　　   (2) Ibid XXXV, 34-38

　　   (3) Ibid, p.15, XXXV, 23

　　   (4) Katamo  ca  bhikkhave  sabbapahaanaayo   dhammo/

　　　　  cakkhum　　  bhikkhave　　  pahaatabba.m/ruupa

　　　　  pahaatabbaa/cakkhuvi~n~naana.m pahaatabba.m/cak-

　　　　  khusamphasso　　   pahaatabbo/yam　　   pida.m

　　　　  cakkhusamphassopaccayaa   uppajjati   vedayita.m

　　　　  sukha.m  vaa  dukkha.m   vaa  adukkham  asukha.m

　　　　  vaa/tam pi pahaatabba.m/(Sa^myutta, IV, pp15-16,

　　　　  XXXV, 24(PTS, London, 1894)

　　　　　　　　　　　　  P.394

　　   (soul).

　　　　  But  what  about  the  Unconditioned? Is it also

　　   devoid  of attaa? Walpolo  Rahulo thinks that it is,

　　   and refers  to the three statements  from Dhammapada

　　   in support  of his  contention.(5) These  statements

　　   which  are  very  similar  to the passage  from  the

　　   Sa^myutta  Nikaaya  quoted  above are as follows:(i)

　　   sabbe  sa^nkhaaraa  dukkhaa,  ii) sabbe  sa^nkhaaraa

　　   aniccaa.  iii), sabbe dhammaa anattaa. Rahulo thinks

　　   that while the phrase  sabbe  sa^nkhaaraa  indicates

　　   the  things  conditioned, the phrase  sabbe  dhammaa

　　   refers　　 to   both   the   Conditioned　　 and   the

　　   Unconditioned.  But it is difficult  to accept  this

　　   interpretation.  We may hold that  the word  'sabbe'

　　   should  have the same meaning  as the term 'sabbam'.

　　   viz.  the conditioned things, and it is unreasonable

　　   to assume  that the scope of the word 'sabba'  while