..续本文上一页ust for the definite purpose of being used for the highest realization. Therefore in the early days of the Dhamma, those of determined mind who entered the "field of spiritual action" (kammatthana) — i.e., who took up a subject of meditation to be cultivated up to sainthood — they used to start their work by taking the vow of self-surrender, as advised by the following passage of the "Visuddhi Magga":

　　"Having approached his noble friend (i.e., the meditation master) the meditator should first surrender himself to the Buddha, the Exalted One, or to his teacher, and then, possessed of a strong desire and a high resolve, he should ask for the subject of meditation. His surrender of self to the Buddha should be as follows: ”This personal existence of mine, I offer to thee, O Exalted One!” (Imaaha.m bhagavaa attabhaava.m tumhaaka.m pariccajaami). Because one who, without such a surrender of self, lives in lonely places will be unable to stand firm against fearful objects that approach him. He might return to the village, and, associated with lay folk, might take up a search that is wrongful and come to distress. But to one who has surrendered his self, no fear arises even when approached by fearful objects. Only gladness will arise in him when he reflects: ”Hast thou not, O wise man, on that earlier day surrendered thyself to the Buddha

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　　"And again, in surrendering himself to his teacher, he should say, ”This personal existence of mine, reverend sir, I offer to thee!” Because, without such a surrender of self, he will be unruly, stubborn, unwilling to accept advice; he will go about at his own will without asking the teacher”s leave. And the teacher will favor him neither with material nor with spiritual help and will not instruct him in difficult books. Not receiving this twofold favor, he will become unvirtuous, or return to lay life."

　　This way of taking refuge by self-surrender is, of course, still far from the complete abolishing of egotism and self-delusion, but it is a powerful means to that end. It may mark the transition from the worldly or mundane refuge to which it still belongs, to the supramundane refuge at which it aims.

　　The formulae of self-surrender, as given in our commentarial text, differ even in their external form from the three lesser modes of refuge in so far as they lack that concluding "call to witness," characteristic of the other modes. From that we may conclude that this gravest of all vows was to be taken in the secrecy of one”s heart, as befits the sacredness of that resolve. Here the presence of a witness as a kind of moral support for keeping the vow should no more be required; such a requirement would only prove that it is premature to take this step. Any publicity to it would only detract from the supreme dignity of the vow, and would render its observance more difficult by making the disciple too self-conscious or even proud. Needless to say, a deliberate parading of the vow would defeat its very purpose by reinstating the self that was to be surrendered.

　　The longer formula of self-surrender enlarging upon the short sentence in the Visuddhimagga, has been rendered here into a Western language for the first time; and also its Pali original seems to have evoked little attention in our day. If we reproduce that formula here, we do it in the hope that it will be received with the reverence due to that precious document of ancient devotion, hallowed by the efforts and achievements of those who may have practiced in accordance with it. We add the earnest request not to make use of it lightly for the purpose of ordinary devotion and not to take the vow rashly on the spur of a moment”s enthusiasm. This solemn pledge should be taken only after having tested one”s strength and perseverance for a long time, by minor observances and renunciations. We should beware of making those highest things of the spirit cheap and common by approaching them in too facile a way; by talking too glibly about them, or by taking them into our hands and dropping them again when interest fades or our feeble fingers get tired. Therefore, if we are not sure of our strength, we should not take upon ourselves the severe demands of Self-surrender, but take our refuge by way of those lesser modes. For these will likewise prove to be powerful helpers to high spiritual achievements.

　　In making an actual and intelligent use of that fourfold devotional Road of the Ancients, we shall preserve the most popular religious practice in the Buddhist world, the going for refuge, from becoming stale and ineffective. We shall be able to turn it into a strong, life-giving current of devotion that will carry us one day to the Isle of Final Peace, to Nibbana, where the refugee and refuge are merged into one.

　　Notes

　　1.See note 6

　　2.I.e., rebirth as animal, ghost, Titan, or in hell.

　　3.Addition in Paramatthajotika, the commentary to Khuddakapatha.

　　4.In the following passage the sequence of the text has been partly changed.

　　5."Performed, e.g., by those devoting themselves to a subject of meditation" (addition in Paramattha-jotika).

　　6.Parayana is, in ordinary usage, a synonym of sarana, having the meaning of resort, support, etc. Here when denoting a particularly distinguished way of taking refuge, it is probably intended to be taken in a strict sense, as often used in religious literature, Pali as well as Sanskrit: the going to the highest, the way to the beyond, the chief or best aim; the essence. We have therefore ventured upon the above free rendering by "guiding ideal."

　　7.In Paramatthajotika this mode of refuge is called tapponatta, the proclivity, inclination, or devotion to it, i.e., to the Triple Gem.

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