But of such sort is truth that it will not suffer that way be made for it by violent measures of any kind. One thing only here is permissible: to point it out, patiently and repeatedly point it out. Its way it makes of its own self. “Over all gifts victorious is the gift of the truth.” THE END _Printed by_ R. & R. Clark, Limited, _Edinburgh._ [ Footnotes ] [1] _Mahāvagga_, i. 6, and many other passages. [2] _Mahāvagga_, i. 21. [3] _Majjhima Nikāya_, Sutta 140. [4] _Majjhima Nikāya_, Sutta 44. [5] _Majjhima Nikāya_, Sutta 38. [6] “Differentiate itself” is meant to equate _samucchissatha_, a word for which it is difficult to find an adequate equivalent. It signifies the self-integration of the new being simultaneously with its severance from the maternal organism. [7] _Majjhima Nikāya_, Sutta 38. [8] _Buddhism in Translations_, by H. C. Warren, p. 239. [9] _Pāḷi Text_, P.T.S. edition, p. 71. [10] These two words are not, as most western scholars aver, altogether synonymous, for “Dhamma” embraces everything--actual as well as re-actual processes. When, on the other hand, it is desired particularly to specify the re-actual processes, the word “Sankhāra” serves the purpose. The stereotyped formula: “All Sankhāras are transient; all Sankhāras are painful; all _Dhammas_ are non-self,” is not based upon any caprice nor yet upon metrical considerations (as Oldenburg asserts in his _Buddha_, 1897 edition, p. 291), for the prose versions render the three phrases in exactly the same form, as may be seen by a reference to the _Majjhima Nikāya_, Sutta 35. On the contrary, the formula is founded upon a clearly understood distinction between Sankhāra and Dhamma. The native scholars express this distinction by saying that the Dhammas take in, embrace, the element of Nibbāna. Which means nothing more than that they refer to _actual_ processes, to living beings. Western scholars would do well to sit at the feet of the native scholars somewhat more than they at present incline to do. Many a misconception might thereby be removed, or prevented from ever arising, indeed. An admonition such as this is needed in every nook and corner of our literature upon Buddhism. [11] _Majjhima Nikāya_, Sutta 37. [12] In Pāḷi, _paṭiccasamuppāda_, which may be rendered as “The together-arising in dependence upon.” [13] Cf. Essay XI. [14] The texts give the true meaning of _Jāti_ with sufficient frequency, as, for instance, in the ninth Sutta of the _Majjhima Nikāya_, as follows:--