..续本文上一页sential activities of his life to the ideals embodied in the Triple Gem. He vows to give all his strength to the task of impressing this sacred threefold seal upon his personal life and upon his environment too, as far as he is able to overcome its resistance. The threefold refuge in its aspect as the guiding ideal, or as the determining factor of life, calls for complete dedication in the sphere of external activities.

　　This, at least, is what we tentatively suggest as the meaning of this third variety of taking refuge, called in Pali tapparayanata. In putting forward this suggestion, we followed the trend of our previous thoughts about the three constituents of Buddhist faith, and we took up, in addition, the hint given in the illustrative passage quoted by the commentary in this connection. The canonical text to which that quotation belongs, tells of two deities who, after their conversion, vow to go through the world as "pine missionaries" of the Dhamma. This example given by the commentary may be taken as representative of the general task of establishing the sovereignty if the Triple Gem in one”s own and in others” hearts.

　　But this dedication to the service of the Triple Gem is still not the highest form of taking refuge to which the disciple should aspire. Still there exists in the disciple”s mind a difference between the noble objective and the person working for it. The delusive ego has been retained: it rejoices at the success of the work, and grieves when it fails. In a subtle way, the work, instead of the Triple Gem, becomes the refuge. If identification of self and work is not complete the ego, as it were, hides in the work, and evades the call for full surrender to the true refuge. Progress beyond this step is possible only if the service of the guiding ideal is done in a highly detached way, without looking for any reward.

　　IV.

　　This detached attitude towards work will be one of the many fruits of complete self-surrender to the Triple Gem. This last and highest form of refuge taken by the worldling is without reservations. If true understanding has told us before that nothing can be gained in samsara (which is the objective aspect of self), then, consequently, nothing can be lost by the surrender of self (which is the subjective aspect of samsara). Though this surrender of self is only the surrender of a delusion, it is a very hard sacrifice as all of us know. But if ever we wish to be free of the bonds of samsara, this self-surrender has to be done at one time or another, and therefore it may as well be done today as tomorrow.

　　The highest prize is won only by the highest stake, by the sacrifice of that illusive self that has assumed so much power that it requires the highest effort to break it. In taking refuge by way of self-surrender the disciple, in his modest way, will follow the example of the Exalted One who, in his last great struggle before Enlightenment, addressed his inner opponent, personified as Mara, with the following words: "It”s Muñja grass I wear! Shame be on life! Fain in the battle I would die, than to live further as a vanquished one!" (Sn 3.2, v.440). The Muñja grass was the crest of those ancient Indian warriors who entered battle with the vow "to do or to die." It should be the symbol of the spiritual warrior too. If any reservations, regrets, or reluctances are retained there will be merely a half-hearted attempt, instead of a single-minded effort which alone can bring victory.

　　If the grave step of taking refuge by self-surrender has once been taken, a feeling of lightness, unconcernedness, and fearlessness will enter the heart of the disciple. A self that has been renounced cannot and need not have any fear for a life that has been surrendered and that is kept now only on tr…

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