..续本文上一页t and void of substance. In the following (§§30-36) there is an impressive metaphorical description of the saint (arahant), concluding with the solemn declaration of the "untraceable" (i.e., ineffable) nature of one who has uprooted all craving and ignorance. With express reference to that solemn utterance, the Buddha now rejects emphatically the imputation that a denial of self and soul makes him a nihilist (§37) and he summarizes his teaching in those words of wide renown:

　　"What I teach now as before, O monks, is suffering and the cessation of suffering."

　　In the section on "Praise and Blame" (§§38-39), we have a practical application of the Anattaa-doctrine: it frees the mind from elation and pride in the case of praise, and from dejection and anger in the case of blame. The Buddha asks his disciples to emulate him in this respect. To be unshaken in the serene detachment of one”s mind by any approval or disapproval by others, this is another benefit bestowed by the deep realization of the truth of Anattaa. Pointing out this additional benefit the Master makes another earnest appeal to the monks to give up attachment to "what is not yours": the five aggregates constituting the so-called personality (§§40-41). Indeed, if viewed in the single-minded and passion-free detachment of insight-meditation (vipassanaa), these physical and mental processes, so long regarded as "I" and "Mine," will be seen to be as alien as the vegetation of the Jeta Grove to which the Buddha”s finger may have pointed while he spoke.

　　The symphonic rhythm of this great discourse approaches now its finale. It is the majestic voice of uncompromising truth that speaks here in grave tones of crystal-clear penetrative power, without any gentler softening and soothing notes. The teaching as here conveyed, "plain and open, explicit and consistent," was and is a bold challenge of "public opinion." It goes counter to the two mighty currents of sense desire and self-affirmation which make up the "common stream" of mankind. In this discourse, the Buddha rejects repeatedly (in the former case) and excludes carefully (in the latter case) any attempt at compromise in these two respects. Furthermore the Buddha voices here a grave warning that a wrong grasp and misuse of the Dhamma may bring much harm and suffering. All escape routes for circumventing the true purpose and for avoiding the salient truths of the Doctrine were thus envisaged and carefully closed.

　　In this brief recapitulation, our discourse appears indeed as a rather formidable assemblage of stern messages. Yet, for one who is familiar with the Buddha Word, this will be softened by the fact that in numerous discourses the Buddha spoke of his Teaching as one that offers "gradual training, gradual progress." It is here that the Buddha”s gentleness and compassion appears, his forbearance with human frailties, and his wise and patient guidance of men. Our discourse, too, ends on an encouraging note of assurance. Having earlier evoked the inspiring image of the saint (see §30ff.), the Master now speaks of the fruits and highest summit, the final deliverance in saintship, preceded by the three Noble Paths leading to it, to the access stage of mind”s growing maturity for enlightenment, down to those aspirants who, in the indubitable confrontation with the Truth by way of insight-meditation, have won deep faith in the Master and sublime love for him. Of them our discourse says that they are assured of those superhuman realms which are usually called "heaven." But it may well be as the ancients explain, that it is "the heaven on earth" which is meant here: the superhuman bliss experienced when for the first time, and still imperfect, the insight dawns on the meditator that phenomena, being evanescent and coreless thr…

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