suggestion, viz. soul is identical with perception.

　　　　  b) Mahaanidaanasutta and the rejection of a dii-

　　   ierent type of Satkaayad.r.s.ti (51)

　　　　  Mahaanidaanasutta ( 52 ) rejects  a new type  of

　　   Satkaayak.r.s.t.i  which  may be formulated  as soul

　　   possessing  feelings.  The relevant passage is given

　　   below: "Herein, again, Aaanada, to him who  affirms:

　　   'Nay, my soul is not feeling, nor is it non-

　　   ────────────

　　   (51) For  Sanskrit  parallels  to  different   attaa

　　　　   concepts  discussed  in  the  Mahanidaanasutta,

　　　　   see,  Nidanasa^myukta,  C.B.Tripathi,  Deutsche

　　　　   Akademie  der  Wissenschaften  Zu  Berlin,  IO,

　　　　   1962.

　　   (52) Diigha nikaaya, Vol.II, XV.31, p.67(PTS London,

　　　　   1982), Dialogues  of the Buddha  Part  II, p.64

　　　　   (Pts, London, 1977)

　　　　　　　　　　　　  P.417

　　   -sentient; my soul has feelings, it has the property

　　   of sentience '--answer  should be made: -'My friend,

　　   were  feelings  of every  kind to cease  absolutely,

　　   then  there  being, owing  to cessation  thereof, no

　　   feeling  whatever, could  one then say: --"I  myself

　　   am'?"

　　　　  'No, lord, one could not.'

　　　　  'Wherefore,  Aananda,  it  follows   that   this

　　　　 aspect: -'Nay, my soul is not feel  feeling, nor is

　　　　 it non-sentient;  my soul  has feelings, it has the

　　　　 property of sentience'-does not commend itself".

　　　　  Here  the  Buddha  is teaching  Aananda  how  to

　　   refute  the  heresy  of Satakaayad.r.s.ti.  The view

　　   that the soul is not feeling, but possesses feelings

　　   shows that the feeling is not intrinsic to attaa but

　　   external  to  it.  It, therefore, follows  that  the

　　   presence  of absence  of feeling  should  not at all

　　   affect the basic nature of soul.  But, as the Buddha

　　   points  out, our daily experience  shows that in the

　　   absence   of  all  feelings   there  cannot  be  any

　　   I-awareness  which is the very essence of attaa.  So

　　   the feeling is  not external to soul; soul cannot be

　　   regarded as having feelings.  The accepted idea that

　　   attaa essentially means I-awareness goes against the

　　   view that attaa has feelings.

　　　　  The attaa heresy  under discussion  is concerned