The Buddha's First Sermon and

the Original Patterns

Middle Way

of the

Shoson Miyamoto
After

six

renunciation,

long

Sakyamuni

satori, characterized
ing intact

years of strenuous

ascetic

entered with deep resolution

by dhyana-meditation

the spiritual

powers

thought

and the revolutionary

venture

and leisurely

and revives

training,

enjoyments

While

religious

cultural accomplishwere brought

by the

cooperative

the lay life he had known as a prince and the priestly

and Pain"

through

his own exprience.

He further

Way of Eightf old Noble Path,"

lative experience

of his Aryan f orebearers,

sense and an open-minded

magga)

the individual
substantiated

to life,

was born. The subject which connects, unites,

into the "Middle

(purana

keep-

practice,

he had spent as a recluse were newly realized as the "Middle

Pleasure

his

into a new life of

through

ideal of society to be created

of true individuals

following

and deep thought.

accumulated

the years of his youth devoted to physical

ments, reflective

discipline

traversed

experience

spirit.

Way

In fact, he called

of

developed this

based upon

endowed

life

with

the cumu-

rich

it the

common

ancient

path

by men of the old. In this way he deepened

of the Middle Way of Pleasure-Pain

by the wisdom of the ages

and inherited

into a Way

as a legacy

of

the whole Aryan people. This satori was a realm, still unknown to man-ki
nd, cultivated by Sakyamuni with great courage and effort. There is
no statement

more alive and powerful,

than the brief expression

the teachings
(1)

filled

with

moving

of satori in all the biographies

spirituality,

of the Buddha,

in the Agamas, and the records of the Vinayas. Truly, the

S. N. XII 65 Nagara,

Vol. Vol, II, p. 106, "purana-magga".

-855-

(2)

The Buddha's First Sermon and the Original

satori

of the

Buddha

of many-faceted
ancient

race.

life,
And

The
delivered

born

given

account

from

depth

it is indeed

ing and coherent,

us to this

was

a gifted

and

a thing

of the

(Shoson

Miyamoto)

individual's

breadth

by

of wonder

the

experience

humanity

that

enlightenment

full

the brief,

experience

of
but

remains

an
liv-

with

day.
First

Sermon,

at the

Deer

titled
Park

the

Initial

on the

Turning

outskirts

of the Wheel

of Benares

of Dharma,

is in part

as fol-

(2)
ows:
0 monks, these two extremes
who has gone forth
pleasure

as a wanderer.

of sense, a low practice

unprofitable,
other)

devotion

What
(on

to self-mortification,
By avoiding

has gained knowledge

two?

of villagers,

the way of the world

and unprofitable.
which

should not be followed

these

Devotion

is painful,

two extremes

Verily, it is this

right

aim, right

Aryan

speech,

effort, right mindfulness,

Middle Path which

(on the
unworthy,

the

enlightenment,

And what, monks, is that Middle Path which

view,

and

Tathagata

of that Middle Path which gives knowledge,

causes calm, special knowledge,

Nibbana?

to the

a practice unworthy,

one hand);

which

by one

Nibbana.

gives

vision......

Eightf old Way, to wit: right

right

action,

right concentration.

right

living,

right

This, monks, is that

gives vision...... Nibbana.

Now this, monks, is the Aryan

truth about the arising

truth

about

ill...... the

Aryan

of ill...... the Aryan truth about the ceasing

of ill...... the Aryan truth about the practice

that leads to the ceas-

ing of ill......
Here is found the original
nings of Buddhism. Without

(2)

pattern

of satori,

as well as the

the satori of Sakyamuni,

Tathagatena-vutta,
S. N. LVI Saccasamyutta
vagga, Vol. V, p. 421.
-854-

begin-

Buddhism would not

II Dhammacakkappavattana-

The Buddha's First Sermon and the Original (Shoson Miyamoto)

exist today; but it is also true that the teachings

if his satori were not open to mankind
flection after
of whether

his enlightenment
or not to transmit

cided to keep his discovery

ence between

experience,

entered

wrestling

his experience

and a new realm was unfolded

for a cooper-

a period of rewith the

to others.

to himself, concluding

himself and the others.

would not have spread

which could strive

ative world of satori. It is said that Sakyamuni

(3)

dilemma

He finally

de-

that there was a differ-

Yet he broke through

when he chose to become

his impasse
an agent for

the satori of others.

Realizing

the basic form of satori in the

Pain and the Middle Way of Eightfold

lion's roar which

reveals

Middle

Way

of Pleasure-

Noble Path, Sakyamuni uttered

the

his confidence and dignity as the teacher of men

and which echoes his greatnese in stature to be equal to the world he con(3)
fronted:
"All conqueror, I, Knower of all, From every soil and stain released, Renouncing
Self-taught:

all, craving

ceased,

whom should I Master

That which I know I learned

call?

of none,

earth, Of human or of heavenly

My fellow

is not on the

birth To equal me there

is

not one.
I truly have attained

release.

Alone, enlightened
I dwell in everlasting
Now to Benares

The

world's

unequalled

set the

Truth-Wheel

teacher

I.

perfectly,
peace.

Town I press

To

whirling

round in this blind world I go to sound

The throbbing

drum of deathlessness."

The Buddha entered an active missionary

experience
travelled

with others

life to share his newly won

for the benefit and welfare

of mankind.

to the Deer Park far away from Buddhagaya,

seeking

He first
the

five

ascetics with whom he had lived for the past six years. When the Buddha

(3)

M. N. Ariyapariyesana-sutta,

Vol. I, p. 171.
-853-

(4)

The Buddha's First Sermon and the Original

had abandoned

(Shoson

the practice of self-mortification

for truth and restored

the health

Miyamoto)

as a hindrance

of his body

and

to the quest

mind

to enter

the

new life of satori, the five monks had cursed him as a backslider
had fallen

into the ways of luxury. The Buddha meets the

again, and tells them that he did not choose

that he gained a new satori through
his actions,

he explained

the

easy

five ascetics

life, but rather

the Middle Way. Partly

the newly-experienced

justifying

Middle Way of Pleasure-

Pain, as well as the Middle Way of the Noble Eightf old Path.
is a direct expression
monologue

which

of "his

own experience, " it takes

is a very significant

the

form

and it is made to convince

the five ascetics

section is the exposition

Four Noble Truth,

on satori

introduction.
Way

of

The composition

Pleasure-Pain,

and

(3)

Four

Noble

kha-samudaya-nirodha-magga,
does not contain
ever

the

the

4th Truth

(2)

Middle

Truth

objectively

expression
of Path

to the

is the standard
presented

of

than

Noble

Path,

Cattari-ariya-saccana:

being

Noble Path has

contents.

From a literary
awkward,

tain the authentic,

duk-

and path) which

context.

How-

the Middle Way in re-

of Bodhisattva

ideal. Thus the Four

of the Buddha's

it consists

experience,

of two

sections,

of satori and (2) the repetition

an independent

standpoint,

structure

the combination

but this lack of sophistication

original

The five bhikkhus

an

of (1) Middle

Eightfold

for Middle Way in the

expositin

of the
on the

being

(1)

the

of the Four

since the section on the Middle Ways of Pleasure-Pain

Eightfold

tions appears

other

of

with logic and reason for the first time and open

on the exprience

Noble Truth,

or Practise,

public. Actually, however,

monologue

Way

i. e. pain, cause, extinction,

ality, is the basis for the development

Noble Truth

is none

of the First Sermon consists

of a

indicates, it is a Turning

value of his satori. Thus the principal

and the monologue

Since, it

fact.

As the title of Buddha's First Sermon

the Wheel of Dharma

who

in both
of these

style

and
and

two sec-

is thought to con-

exposition.

were serious students

who decided

to accompany

Sakyamuni because he was a prince when he first renounced the worldly

-852-

The Buddha's First Sermon and the Original

life,

thus

they

unknown
perience
grasp
first

of a man
the full

they

necessary

as

pioneering
having

the

open-mindedness

birth,

the

five

of royal

of the

to them.
become

to repeat

the

thrice

zeal to open

"satori

Undoubtedly,

could

ideas from
"the

the
Not

implication

presented

before

the

lacked

to mankind.

explanation
viewpoints.

revolved

twelvefold

many
This

communication,

the

Eightfold

the

that

the

since they

are

the

expressions

to spiritual

effect to cause, method to goal,

treatment,
health
resulted

on satori

illness

is

from various angles,

singular;

to regain

health,
(4)
medicine, care, and prognosis,

of this medical process of relating

in the Four

Noble Truth. Thus,

and path includes. a scien-

besides the concern for individual existence.

though the problem ofsatori and nirvana

as-

and existence,

The cause is never

of pain, cause, extinction,

tific theory of phenomena,

each.

of Sakyamuni

plural. The doctor and the patient cooperate

the Four Noble Truth

lecture,

being. Next it was important

then the cause of illness is analyzed

for this goal by proper

It

of satori.

clarified. In clinical medicine the patient's

and finally the cause itself is pinpointed.

The application

known.

and the Middle Way of

and structure of nature and life, phenomena

striving

was

present

exposition

that the theory

it is always

to

understanding

figure and a socio-historical

first observed

made

both a religious

were systematically

was,

It

traditionally

Dharma

Middle Way of Pleasure-Pain

Noble Path,

it

to be

as

to-

which invariably differs from the others.

It was not only befitting but only natural

with

well

ex-

failed

when

such as that of a public

listener has his own interpretation

begins

as

proper

wide

of dharma.

is the section
of

hitherto,

the

had

eyes

times

Wheel

shows how difficult it is to convey

Path"

efforts
the

(5)

realms
and

probably

of Middle

to open

Miyamoto)

new

bhikkhus

strenuous

awakened

different

Even in ordinary

(Shoson

Al-

is found in the Middle Way Princi.

ple, the absolute nature of nirvana is clearly posited in the truth of extinction
(nirodha)
phenomena
(4)

of the Four Noble Truth.

It is juxtaposed

of the truths of pain and cause of pain.

Zo-agon 15, Taisho 2, 105 ab.

-851-

against
The

the relative

intermediary

and

(6)

The Buddha's First Sermon and the Original

connecting

(Shoson

factor between these two contrasting

truth of path (magga)

Miyamoto)

worlds are secured in the

and the self of Middle Way penetrating

time and spa-

ce. Thus in both theory and practice the Four Noble Truth is well organized.
Although

records state that the Buddha turned the wheel

(brahma-cakka),
which

it is the turning of the wheel of dharma

rightfully

men mentioned
and riches,

makes him a Buddha. In the three

in Kautilya

(XII, 1) there

are

there are the cruel ones who capture

(dhamma-cakka)

types

those

of Brahma

of victorious

who conquer

women

lands

and children,

and in contrast to these two types are those victorious in the dharma
(7)
(dharma-vijayi)
under whom the conquered are content to uphold the

laws of the ruler. In the Selasttaof Suttani ata the cakravarti-rajais

said to be the conqueror
centered

of the dharma
, or the sword
reveres

four

world, the king among

a great being, carries

worships

of the

the

the

seven

jewels,

dharma,

the dharma,

The

respects
has the

drum, and makes the dharma

(vassavattin),

kings, who

(dhammena-abhivijiya)
(asatthena)."

who

holds

the

quarters,
and

and

the

possesses
"who

dharma,

dharma

actual

conquers

powers

staff

"relies
meditates

as a banner,

his master. "He

of the India-

the 32 marks of

not by the

cakravarti-raja
the

ruler

by means
(adandena)

on the dharma,
on the

dharma,

has the dharma

as a

is the possessor of freedom

of political,

economic and

military

affairs, and who is popular among the masses and received

their

support.

The ideal of a ruler for all India, in fact, for the whole

world

was conceived with the understanding

that the duties of the ideal Aryan

ruler would be fulfilled. The Mahaparinibbana

words of the Buddha to Subhadda,

sutta relates the following

who requested

the

final

teaching

of

(5)

A. N. Catuka Nipata, 3 Uruvelavagga,

23 Loka, p. 24; Itivuttaka,
verse
112, p. 123.
(6)
Suttanipata,
III Mahavagga, 11 Nalaka-sutta, pp. 132-136.
(7)
Radha Kumud Mookerji, Asoka (Delhi: Rajkamal Publications,
2nd ed.
revised, 1955), p. 163.
(8)
9)

Suttanipata,
III Mahavagga, 7 Selasutta, p. 109.
See the author's article on cakravarta-raja
and Middle way in "Butsuda
no Rinri-kan"
in Koza Bukkyo, Vol. I, pp. 24-32 (Tokyo: Daizo, 1959).
-850-

The Buddha's First Sermon and the Original

the master
the

highest

I renounced

good. O

since I renounced

the

world

Subhadda,

more

the world. I have

truth and dharma. Aside from-this,

In light of this passage,

50 years have passed

walked

we see how

which

than

only in the realm of

(10)
is no samana."

appropriate

Buddhism is as a

in the dharma.

It is this respect

for the dharma

(garava)

rock edict, "the

victory by means of the dharma

led King

Asoka

to inscribe

the famous

is the highest

victory, "

him the fitting symbol of the classic Indian ruler, cakravartiraja.

The satori of the Buddha is the

fundamental

victory and rule by the dharma,

as found

nipata

(7)

at the age of 29 to seek

there

for the ruler who is victorious

making

Miyamoto)

on his sickbed:
0 Subhadda,

teaching

(Shoson

source

for

the

in the Setasutta

(nos. 554, 555) "Gotama the Buddha as the Enlightend

unsurpassed

ideals

One is the

ruler of dharma and turns the wheel by the dharma." Although

the reign by the dharma

to transform

is an ideal of the Aryan ruling

class, the factor

it into a nation devoted to peace and culture

are not conta-

ined within it. The reason is that such an ideal can be realized
relying

upon something

Buddha's

and

fulfillment.

The

the

Way,

transformation

by

cakravarti-raja

turning

the

culture,

Middle
reign

by

names

dharma

(10)

the

which

flows

of dharma

from

a frame

it. Although

the

which

This

truth

required

"bodhisattva

of Buddha
has

of thought

it

leads

is necessary

is absolutely

Buddhism

work

the

and
for

ideal

is the essence

much

to

offer

found

in

the

to

world

original

satori.

rock edicts

eternally

spirit

only by

as well as a transcendence,

into dharmacakravartiraja.

dharma,

of seven
live

Middle

of such

of Buddha's

Among
the

Way"

because

patterns

is a negation,

with the Middle Way logic of transformation

to creation

of

both within it and transcending

"logic of sanyata"

is penetrated

of the

of

of the Sutta-

sutras
in

Mahaparinibbana-suttanta,

of King
which
his

Asoka,
the

land.

ruler
Since

the

Calcutta-Bairat
must

the

uphold

seven

D. N. 16, Vol. II, p. 151.

-849-

types

edict
to

have
of

gives
the

dharma,

(8)

The Buddha's First Sermon and the Original

(Shoson

Miyamoto)

provide excellent clues for understanding the Buddhism of Asoka's period,

scholars have made many inferences to identify the exact sutras. The
(11)
most problematic is the first sutra, Vinaya-samukase. The American scholar

E. J. Edmunds

Sutra

inferred

that

on the Initial Turning

scholar

Ui Hakuju also agreed

Mahavagga

this

points

of the

Sermon,
The

the

Japanese

Sermon in the

time many scholars

opposed

this,

it to mean simply a respect for the Vinaya. Among them

were Max Walleser,

as I once

First

of Dharma.

that it refers to the First

of the Vinaya, but at that

and interpreted

to the

Wheel

C. A. F. Rhys Davids,

demonstrated

in my "Study

this word samukase has a meaning

as much as standard)

of the

the Vinaya and Agama.

J. Thomas.

Buddha's

First

Many

A passage

following

examples
which

But

Sermon,"

common with samukkamsika

and is used in the

samukkamsika dhammadesana.
Vinaya-samukase

and Edward

(excellent,

way:

Buddhanam

of this usage is found in

would

correspond

is the sermon on the Four Noble Truth

to Asoka's

given

to Yasa

and his family:

In this way pain, cause, extinction,
Buddha's

most superior

samukkamsika
nirodham

and

path, which

sermon, was taught.

dhamma-desana

(atha

tam pakasesi:

The most appropriate

rather

the

is probably

on the

Initial

due to the fact that

to the

in the former

(Chinese Jho-agon

32, No. 133), and so

"Butsuda
Saisho Seppo
no. 12, pp. 1-29, 1934.

Turning

he was

Buddha.

The

sutra was made

ascetics who were professional

(11)

Chu-agon

for our 'purpose here is the

Sutra

by young Yasa's devotion

Noble Truth

(Chinese

account in the

of Vinaya. The reason for Asoka's quotation from this source,

than from

Dharma,

yd Buddhanam

dukkam samudayam

This is found in Udana V. 3, D. N. 3 Ambattha-sutta

Mahavagga

the

maggam.)

14, no. 20), M. N. 56 Upali-sutta

forth.

was

of the

Wheel

more deeply

exposition

for the

touched

of the

benefit

-848-

in Shukyo

Kenkyu,

Four

of the

priests; but the Four Noble Truth

no Kenkyu"

new

of

five

taught

volume

XI,

The Buddha's First Sermon and the Original

to Yasa

and

his family

greatly

possible

lay believer
noted

Asoka.

The

dha's

is that

sermon

is the

Four

on

the

principle

upholding

is generally

called
The

Middle

of this

secular

aspect

was

truth

absolute

When
dhism,

the

strated
the

ting

various
the

conclusion

answer

it called

in the

forth

rightful

the

and creative

standpoint

(13)

will

for

upon

dharma,

is
the

Truth

was

by King

the Middle
which

Way
conta-

phenomena

seeking

to the

because

lay

it

ethics

birth

in heaven,

which

instruction

or sermon

in the

superior,

an

religious
into

the

one-word

aspect
theory

and

of dou-

as that

truth

of the

the practice

of "analysis

matter

appealed

heart

for

have

Bud-

demon-

on

he analyzed

together,
method

to reason

its spirit

of good.
based

of karma,

He took this

This

As

of

(13)
and its Development,
when

such

the

explanation

Way Thought

it should.

from

Noble

and the absolute,

vibhajja-vdda

place."

a response

it strengthend

(12)

for

the

where

upon

re-affirmed

doctrine

to be developed

a problem,

fall

laymen.

"paramartha-samvrti-satya".

it is

studying

It

in contrast

of this

The Middle

angles,

to

samukkamsika
dhaminadesana"
(12)
dharma",
that is, the Bud-

of

and

once asked

posed

based

gnadual

later

Four
was

foremost

philosophy

Way

replied:

in my study,
was

and

(9)

superior

principle

relative:

Asoka

priests

Buddha

from

the

King

and

and

most

precepts,

order."

the

the relative

"anupubbi-katha,

regular

ble

first

Miyamoto)

impression

this

Buddhanam

standard

of religion

of dana-giving,

that

and that

on the

given

an unforgettable

Noble Truth,

called

sermon

Sermon

significant

concerning

It is also

"Buddha's

left

is the

theory

First

Sermon

non-duality,

existence.

or the

fact

First

reason

of

the

It is also

as the

ins a systematic
and

this

Asoka.

clearly

principle

that

was

(Shoson

Such
the

and

it
let-

of "gaining
for its

logic,

of harmony,

and

is the non-exclusive
(14)
Middle
Way."
This

"Butsuda Saisho Seppo ni tsuite" in Bukkyogaku no Shomondai (Volume

Commemorating
the 2,500th Anniversary
of Buddha's Birth), pp. 338-342
(Tokyo: Iwanami, 1935).
Chudo,

Shiso

oyobi

sono

Hattatsu

(Kyoto:

Hozokan,

1944), pp. 74-78, 134-137, 138-152, 153-164.

(14)

"Funbetsu,

Kaiye, Yuye to L3ukkyo Shinjitsu"

ri (Tokyo;

Sanseido,
-847-

1956)pp.

in Bukkyo no Konpon Shin35-54.

(10)

The Buddha's First Sermon and the Original

eventually

developed

and it helped
Its Mahayana

developments
"Satya-pariksa"

Vibhanga,
it be-

into dharm.

are to be found in Harivarman's

Satyasiddhi,

based

and amog scriptures

the most famous phrase

on the Middle Way in Madhyamaka-

the Mahaparinirvana-sutra.

Buddha-nature,

the

research

created

possess

called

and artha. Moreover,

force behind the abhidharma

Karika,
beings

study of truth

clarify the concepts of dharma

came the propelling

Nagarjuna's

into a formal

(Shoson Miyamoto)

of Mahayana

In the

Buddhism,

."

This

was

latter

it

"all

sentient

further

studied
(15)

from

the

It is the

standpoint

of

Nirvana-sutra

Way is vibhajja-vada

the

"Middle

which

Way

succeeds

in

and vibhajja-vyakarana.

Middle Way studies of Chih-i (538-597)

is immeasurable.

of

Buddha-nature,

elucidating
(16)

that

."

the

The impact it had

middle

on the

and Chi-tsang (549-623) in China

In Japan the effect on Dogen

(1200-1253)

and

Shinran
(17)

(1173-1262) of the Middle Way in the Nirvara-sutra

was epoch-making.
Dogen wrote "The Chapter on Buddha-nature"
in his Shobogenzo, which
is a monumental
newly discovered
duality,"

work in the history

that "the

and repentance

and

Shinran

diamond faith is the agent of absolute

In doing so, Shinran

of Buddhist thought,

by

realizing

quotes the long passage

that

faith

non-

is Buddha-naturer

on Ajatasatru's

conversion

in the Kyogyoshinsho from the Nirvana-sutra.

In the First Sermon the Middle Way of Pleasure-Pain,

that

of the

(15)

"Daihatsu
Nehangyo no Chudo-setsu"
in Chudo Shiso, op. cit., pp. 409426.
(16) Franklin Edgerton:
Buddhist Hybrid Sanskrit Grammer, and Dictionary,
Vol. II, p. 494, Vibhajya-vyakarana:
elucidation (responce
to a question)
by analysing or distinguishing
(differnt aspects involved beyond what the
question itself raised): Mvy 1659; cf. Pali AN I, 197. 21. vibhajja-vyakaraniyam panham, explained comm. 11. 308. 27. Vol. II, 516, Vyakarana:
there
are four technical kinds of vyakarana, answers to questions, Mvy 1657-61,
ekamia-, vibhajya-, pariprccha-, and sthapaniya-vyakarana.
(17)

"Dogen no Chudo Shiso" in Indogaku-Bukkyogaku-Kenkyu,

Vol 12, no 1
(1964), pp. 1-19. Kyogyoshinsho Shokan Kodoku (Kyoto:
Higashi Honganji
Ango Office, 1957), p. 28. "Shinran
no Ki-hongan to Kyogyoshinsho
no
Kozo" in Indogaku-Bukkyogaku-Kenkya,
Vol. 6, no. 2, pp. 293-314.
-846-

The Buddha's First Sermon and the Original

Eightf
tion

old Noble
of the

Wheel

Path,

Four

Truth,

of Dharma."

concept

of truth
In the
have

and the Four Noble

that

The

Truth

is, the famous

"thrice

of pain,

cause,

extinction,

which

has

been

knowledge
light

never
is born,

shines

forth,

heard

wisdom
and

twelvef

is

made

before,

is born,

they

have

(11)

by a repeti-

revolved

dharma

er is born,

significant

Miyamoto)

are followed

statement
(18)
and path:

opened,

following

(Shoson

old

in

the

the

eyes

spirtual

pow-

been recognized

universally.
This

new

concept

the first to attain

of truth

was repeatedly

satori was Kondanna,

taught

followed, and the six arahats together

in Buddhist

history.

discoverer

five monks,

and
(19)

who opened the eyes of dhamma.

The others

The creator

to the

formed the first sangha

of this new beginning,

as well

as the

of the new satori at its base, is none other than Sakyamuni.

is only natural

then that it is said of him that he was

first cultivated

the path which had never been cultivated,

"the
the

It

one who
one who

made known the path which

taught

had never been known, and the one who

(20)
the path which had never been taught."
In the modern world

many Western

scholars

have come to recognize

that the Buddha

a new epoch in human, history with a new ideal and a new

the contents

opened

spirit,

but

of the new have never been clarified. My work, The Middle

(21)

Way Thought

and Its Development,

is an attempt

(18)
(19)

to clarify

this

problem.

Tathagatena-vutta,
S. N., Vol. V, pp. 422 and so forth.
"Shobo Kenkyu no Atarashii Oboegaki" in Komazawa Daigaku Bukkyogaku Kenkyu Kiyo, No. 21, (1962), pp. 38-39.
(20) Sambuddho, S. N. Vol. III, p. 66; Pavarana, Vol. I. p. 191; Gopaka-moggallana, M. N., Vol. III, pp. 8-9, 15.
(21) "Shakuson no Atarashii Tachiba," in Chudo-shiso, op. cit., pp. 35-38.
"Chudo no Genshikei to Konpon-chu no T achiba" in Bukkyo no Konpon
Shinri, op. cit., pp. 93-112. The author's
English essay "The Formation
of the Self in Buddhism,-the
Agent on the Path to Enlightenment"
in
Bukkyo Shisoshi Ronshu (Tokyo: Daizo Shuppan Press, 1964) pp. 1-18.
-845-