occuring  together  with  the  term  'dhamma'  is so

　　   extended  as to include  even the opposite  meaning,

　　   the  Unconditioned.   Moreover   the  phrase  'sabbe

　　   dhamma'  has been  used  many times  in the Buddhist

　　   scriptures  to   mean  only   the  Conditioned.  The

　　   Karatalaratna, a comparatively  late work written by

　　   Bhaavaviveks, described 'sarvadharmaa.h' as being of

　　   dependent origin (sarvadharmaa.h.... pratiityasamut-

　　   pannaa.h......ni.hsvabhaavaa.h)  (6)  Again  in  the

　　   Culasaccakasutta  of the Majjhima  Nikaya  (7) it is

　　   stated:   "ruupa^m   bhikkhave   anicca^m,   vedanaa

　　   aniccaa,...vi~n~naana^m  anicca^m, ruupam  bhikkhave

　　   anattaa,  vedanaa.... sa~n~naa..... samkhaaraa......

　　   vi~n~naanam   anattaa,  sabbe  samkhaaraa   aniccaa,

　　   sabbe  dhammaa  anattaa  ti.  "Here both the phrases

　　   'sabbe dhammaa' and sabbe samkhaaraa obviously refer

　　   to the five  skandhas.  That  only  the  conditioned

　　   things  are meant  here become  evident  when in the

　　   same sutta  (8) we meet with a discussion  on things

　　   which are both aniccaa and anattaa.  Nibbaana is not

　　   included on this discussion. The Upasivamaanapucchaa

　　   of the Sutta nipaata  (9) (1076) states that in case

　　   of nibbaana all dharmas are destroyed (sabbesu

　　   ────────────

　　   (5) Rahulo, What  the Buddha  taught  (Grove  Press,

　　　　  INC.New  York,  1962) ,  pp.57-58;   Dhammapada,

　　　　  Chapter 20, verses 5-7.

　　   (6) Swaami  Vidyaara.nya,  Bauddha  Dharma O Darsan,

　　　　  p.16  ( West Bengal State Book Boards, Calcutta,

　　　　  1984)

　　   (7) Majjhima,  Vol,  I, p.280  (Nava  Nalanda  Ed.),

　　　　  p.228 (PTS Ed.);  also see, Sa^myutta Vol.  III,

　　　　  p.132

　　   (8) Ibid. 282-87 (Nava Nalanda Ed.)

　　　　　　　　　　　　  P.395

　　   dhammesu   upahatesu) .   Sabbe  dhammaa   has  been

　　   explained   as  skandhas   and   aayatanas   in  the

　　   Cullaniddesa,(10) making  it clear that nibbaana  is

　　   outside   the   scope   of  this   phrase.   In  the

　　   Mahaaparinibbaanasutta   (11)   Aniruddha   explains

　　   buddha's parinibbana  as 'vimokkho' of consciousness

　　   (pajjotass'eva nibbaanam vimokkho cataso).  The term

　　   'vimokkho' has been explained by Buddhaghoso  in the