..續本文上一頁ial. When a lute is played upon, there is no previous store of sound; and when the music ceases it does not go any whither in space. When it has ceased, it exists nowhere in a stored-up state. Having previously been non-existent, it came into existence on account of the structure and stern of the lute and the exertions of the performer; and as it came into existence so it passes away. In exactly the same way, all the elements of being, both corporeal and non-corporeal come into existence after having previously been non-existent; and having come into existence pass away.

　　"There is not a self residing in Name and Form, but the cooperation of the conformations produces what people call a man. Just as the word ”chariot” is but a mode of expression for axle, wheels, the chariot-body and other constituents in their proper combination, so a living being is the appearance of the groups with the four elements as they are joined in a unit. There is no self in the carriage and there is no self in man. O bhikkhus, this doctrine is sure and an eternal truth, that there is no self outside of its parts. This self of ours which constitutes Name and Form is a combination of the groups with the four elements, but there is no ego entity, no self in itself.

　　"Paradoxical though it may sound: There is a path to walk on, there is walking being done, but there is no traveler. There are deeds being done, but there is no doer. There is a blowing of the air, but there is no wind that does the blowing. The thought of self is an error and all existences are as hollow as the plantain tree and as empty as twirling water bubbles.

　　"Therefore, O bhikkhus, as there is no self, there is no transmigration of a self; but there are deeds and the continued effect of deeds. There is a rebirth of karma; there is reincarnation. This rebirth, this reincarnation, this reappearance of the conformations is continuous and depends on the law of cause and effect. Just as a seal is impressed upon the wax reproducing the configurations of its device, so the thoughts of men, their characters, their aspirations are impressed upon others in continuous transference and continue their karma, and good deeds will continue in blessings while bad deeds will continue in curses.

　　"There is no entity here that migrates, no self is transferred from one place to another; but there is a voice uttered here and the echo of it comes back. The teacher pronounces a stanza and the disciple who attentively listens to his teacher”s instruction, repeats the stanza. Thus the stanza is reborn in the mind of the disciple. The body is a compound of perishable organs. It is subject to decay; and we should take care of it as of a wound or a sore; we should attend to its needs without being attached to it, or loving it. The body is like a machine, and there is no self in it that makes it walk or act, but the thoughts of it, as the windy elements, cause the machine to work. The body moves about like a cart. Therefore ”tis said:

　　"As ships are blown by wind on sails,

　　As arrows fly from twanging bow,

　　So, when the force of thought directs,

　　The body, following, must go.

　　"Just as machines are worked by ropes,

　　So are the body”s gear and groove;

　　Obedient to the pull of mind,

　　Our muscles and our members move.

　　"No independent ”I” is here,

　　But many gathered mobile forces;

　　Our chariot is manned by mind,

　　And our karma is our horses.

　　"He only who utterly abandons all thought of the ego escapes the snares of the Evil One; he is out of the reach of Mara. Thus says the pleasure-promising tempter:

　　"So long as to those things

　　Called ”mine, and ”I” and ”me”

　　Your hungry heart still clings-

　　My snares you cannot flee.

　　"The faithful disciple replies:

　　"Naught”s mine and naught of me,

　　The self I do not mind!

　　Thus Mara, I tell thee,

　　My path thou canst not find.

　　"Dismiss the error of the self and do not cling to possessions which are transient, but perform deeds that are good, for deeds are enduring and in deeds your karma continues.

　　"Since, then, O bhikkhus, there is no self, there can not be any after life of a self. Therefore abandon all thought of self. But since there are deeds and since deeds continue, be careful with your deeds. All beings have karma as their portion: they are heirs of their karma; they are sprung from their karma; their karma is their kinsman; their karma is their refuge; karma allots beings to meanness or to greatness.

　　"Assailed by death in life last throes

　　On quitting all thy joys and woes

　　What is thine own, thy recompense

　　What stays with thee when passing hence

　　What like a shadow follows thee

　　And will Beyond thine heirloom be

　　"”Tis deeds, thy deeds, both good and bad;

　　Naught else can after death be had.

　　Thy deeds are thine, thy recompense;

　　They are thine own when going hence;

　　They like a shadow follow thee

　　And will Beyond thine heirloom be.

　　"Let all then here perform good deeds,

　　For future weal a treasure store;

　　There to reap crops from noble seeds,

　　A bliss increasing evermore."

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