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344
JOHANNES BRONKHORST
This passage neither proves nor disproves that the Buddha accepted the existence of the self. It is not the existence of the self, however, that is of particular interest here, but the conception of the self that manifests itself in these lines. These lines are about a self that is permanent, unchangeable and bliss. Such a conception of the self is well known from other, non-Buddhist sources. Indeed, the conception of a permanent, unchangeable self underlies the religious movements which I have just referred to, and which believe that insight into the true nature of the self is the necessary, or even sufficient, condition for the attainment of liberation from the cycle of rebirths. Their self has to be permanent and unchangeable, precisely because it does not participate in any actions. Some texts add that the self is bliss (ānanda) which corresponds to the sukha mentioned in our Vinaya passage.
I think it is justified to conclude, not just that the author of this passage knew the conception of a self that is permanent, unchangeable and bliss; but also, that he was acquainted with the method of liberation through insight into the true nature of the self. The present passage shows acquaintance with that method, and rejects it. It rejects the belief that it suffices to know the true inactive nature of the self in order to be liberated from the effects of one's actions.
The continuation of this same sermon has more surprises in store. Here the Buddha draws some.conclusions from his earlier observations:
Wherefore, monks, whatever is matter, past, future, present, or internal or external, or gross or subtle, or low or excellent, whether it is far or near - all matter should, by means of right wisdom, be seen, as it really is, thus: This is not mine,
this am I not, this is not my self. The same is repeated with reference to the four remaining skandhas. The Buddha then continues:
Seeing in this way, monks, the instructed disciple of the ariyans turns away from matter and he turns away from feeling and he turns away from ideation and he turns away from the habitual tendencies and he turns away from consciousness; turning away he is dispassionate; through dispassion he is freed; in the freed one the knowledge comes to be: 'I am freed', and he knows: Birth has been destroyed, the pure life has been lived, what was to be done has been done, so
that there is no more return here. Interestingly, this continuation of the sermon, having just rejected one liberating insight, introduces another one. For here the knowledge of not
