of Sariputta. But surely what Sariputta intended to teach was the exact opposite of this. The monk Yamaka believed that at the death of the "Saint"--at the moment when his cycle of earth-lives had come to an end--he ceased to be. This belief, we are expressly told, was regarded as a "wicked heresy"; and Sariputta disabused Yamaka's mind of it by showing him that it was as difficult for him to "make out and establish" the existence of the "Saint" in the present life as in the life beyond death (and beyond rebirth). He reminds him, in words which, according to tradition, had been used by Buddha himself, that the Ego is not to be identified with form, with sensation, with perception, with the "predispositions," with consciousness, since each of these is transitory and therefore evil, and "of that which is transitory, evil and liable to change it is not possible to say 'This is mine; this am I; this is my Ego.'" "The ignorant unconverted man . . . considers form in the light of an Ego, considers sensation . . . perception . . . the predispositions . . . consciousness in the light of an Ego," and therefore clings to those apparent "selves" though they are all transitory and evil. "The learned and noble disciple does not consider form, sensation, etc., in the light of an Ego," and he therefore detaches himself from each of those delusive "selves." Not a word is said, in any part of the discourse, in disproof of the existence of the Ego. The point of the argument is that each of the apparent Egos--the Ego of form, the Ego of sensation, and the rest--is unreal; and that the man who regards the Ego of the "Saint" as non- existent

after death, because it will then be finally detached from form, sensation, etc., is bound by the logic of his own delusion to regard the Ego of the "Saint" as non-existent while on earth, since, if the "Saint" has indeed won deliverance, he will have finally detached himself, even while on earth, from each of those phantom Egos, and in doing so will have found his true self.