this state, and, what is more, that it is exactly because these possibilities exist that
suffering can be brought to an end.
To become a Buddha does not mean to become something superhuman. Rather,
it means a step in the whole dynamic of changing one’s way of perceiving the world.
The change is illustrated in Buddhism by the process of awakening, extinguishing
suffering, getting out of a state of illusion and acquiring enlightenment, and eventually
becoming a Buddha. Attainment of status as a Buddha can be interpreted as a step
in the process of growth and transformation of the human mind (psyche) itself.
Buddhism is concerned with nothing but the above-mentioned process. Because
the elimination of suffering is not an easy goal to achieve, suffering is sometimes
overemphasized in Buddhism. One could almost get the impression that the stage
beyond attachment to self is not connected to suffering at all.
Psychologically, though, we can say the human mind’s growth process includes
both a state previous to identity formation, as well as a posterior one (Pre-Ego (self)
—Ego (self)—Trans-Ego (self)), and trace a parallel with what in Buddhism is
expressed in stages: pre-sleep/sleep/awakening; pre-suffering /suffering/extinction of
suffering. Then we are aware of the stages which involve suffering as a pertinent part
of the growth process, to be seen in a positive way. Thus, it is not that there is a
complete denial of our ordinary individual identity, but rather that, while recognizing
its pertinent points, one should go on and transcend the ordinary as part of what can
be seen as a consistent step in the overall development of the human mind.
The truth discerned by Gotama Buddha is something that transcends the
boundaries of Buddhism itself; it is a truth concerning all humans. As far as we can
all be said to be in a state of mental distress, Buddhism can undoubtedly be understood
as a kind of practical psychology. Buddhism is not simply a matter of believing, or
not, in something existing outside us which we do not understand. It is not a matter
of following a practice without understanding its meaning. Buddhism represents,
instead, a unique and far-reaching opportunity to examine the very essence of human
life, something each individual can ponder. It is not a question of faith or obedience,
but of restless self-inquiry and doubt.
Note1 P.Steinthal (ed.), UdƗna, London: Oxford University Press, 1948, pp. 1–2. This is the
translation including the author’s original interpretation.234 HAYA TATSUO