..续本文上一页ne of salvation as negative is his contention that "the Buddhist doctrine of salvation constitutes the central point, or rather the only point, of this system." The conclusion implied by this pronouncement, left hanging silently behind the lines, is that Buddhism is incapable of offering meaningful guidance to people immersed in the problems of everyday life; it is an otherworldly religion of escape suited only for those of an ascetic bent.

　　While Western scholars in the past have focused upon the Buddhist doctrine of salvation as their main point of interest, the living traditions of Buddhism as practiced by its adherents reveal that this attitude, being one-sided to begin with, must yield one-sided results. The Buddhist texts themselves show that Buddhism addresses as wide a range of concerns as any other of humanity”s great religions. Nibbana remains the ultimate goal of Buddhism, and is certainly "the central point" of the Dhamma, but it is by no means "the only point" for which the Buddha proclaimed his Teaching.

　　According to the Buddhist texts, the Dhamma is intended to promote three types of good, each by way of different but overlapping sets of principles. These three goals, though integrated into the framework of a single internally consistent teaching, enable the Dhamma to address inpiduals at different stages of spiritual development, with varying capacities for comprehension. The three goods are:

　　the good pertaining to the present life (ditthadhammattha), i.e., the achievement of happiness and well-being here and now, through ethical living and harmonious relationships based on kindness and compassion;

　　the good pertaining to the future life (samparayikattha), i.e., a favorable rebirth within the round of existence, by practicing generosity, observing the precepts, and cultivating the mind in meditation; and

　　the ultimate good (paramattha), i.e., the attainment of Nibbana, by following the complete training defined by the Noble Eightfold Path.

　　For most Buddhists in their day-to-day lives, the pursuit of Nibbana is a distant rather than an immediate goal, to be approached gradually during the long course of rebirths. Until they are ready for a direct assault on the final good, they expect to walk the path for many lives within samsara, pursuing their mundane welfare while aspiring for the Ultimate. To assist them in this endeavor, the Buddha has taught numerous guidelines that pertain to ethically upright living within the confines of the world. In the Sigalovada Sutta, for example, he enumerates the reciprocal duties of parents and children, husband and wife, friends and friends, employers and employees, teachers and students, religious and laity. He made right livelihood an integral part of the Noble Eightfold Path, and explained what it implies in the life of a busy lay person. During his long ministry he gave advice to merchants on the prudent conduct of business, to young wives on how to behave toward their husbands, to rulers on how to administer their state. All such guidance, issuing from the Buddha”s great compassion, is designed to promote the welfare and happiness of the world while at the same time steering his followers toward a pleasant rebirth and gradual progress toward final liberation.

　　Yet, while the Buddha offers a graduated teaching adjusted to the varying life situations of his disciples, he does not allow any illusion to linger about the ultimate aim of his Doctrine. That aim is Nibbana, which is not a consoling reconciliation with the world but irreversible deliverance from the world. Such deliverance cannot be gained merely by piety and good works performed in a spirit of social sympathy. It can be won only by renunciation, by "the relinquishment of all acquisitions" (sabb”upadhipatinissagga), i…

《Toward a Threshold of Understanding》全文未完，请进入下页继续阅读…