Note 10 — V THE DOCTRINE OF THE BUDDHA

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.