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THE BUDDHIST ATTITUDE
it
whom this decay-and-death belongs to also different?', both would mean the same thing, differing only in modes of . expression. If one, O Bhikkhu, were to maintain that the self is identical with the body, then there would be no use of endeavouring for release (brahmacariyavāso na hoti); and if one were to maintain that the self is different, and the body is different, then also, O Bhikkhu, there would be no use of endeavouring for release. Having avoided, O Bhikkhu, both these two extremes, the Tathāgata preaches the Law by adopting the middle course—depending upon birth (jāti
paccaya) there is decay-and-death.'1 The self (or soul) is neither different from nor identical with the body. If it were accepted that the self is identical with the body, then it would mean that the self perishes along with the body. The consequence is unrelieved materialism (or nihilism) which implies all stop to all progress towards release. Again, if the soul were different from the body, decay-and-death would have no effect on the soul. The soul would always remain as it is. This will lead to eternalism which too puts stop to all endeavours for final release. This is the difficulty that led the Buddha to avoid both these extremes. The so-called self or the soul is, according to him, nothing but an aggregate of rūpa {material form), Uedana (feeling), saja (perception), sanskāra (coefficients of consciousness), and vijñāna (consciousness) all of which are impermanent (aniccam), full of sorrow (dukkham) and not-self (anattā). This is beautifully expressed in the following dialogue :
.... Now what do you think, O Susīma, is the material form (rūpam) permanent or impermanent?' Impermanent, O Lord.' But is that which is impermanent, sorrow or joy?' Sorrow, O Lord.' Now that which is impermanent, full of sorrow, and subject to change, is it proper to say of it, 'This is mine, this am I, this is my self?'
Certainly not, O Lord.' In the same way the Buddha dealt also with the remaining four viz. vedanā (feeling), saññā (perception), sankhāra (coefficients of consciousness) and viññāna (consciousness). Then he said:
Therefore, O Susima, all material forms, that had been in the past, that are to be in the future as well as that are at present, whether they be internal (ajjhattan) or external, gross or subtle, good or bad, near or distant-are not mine, are not myself, and are not my self. All this should be properly realized as such with true wisdom.'
I SNI, XII. 35. 5.
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