..續本文上一頁d compassionate Teacher gave much thought and showed great consideration for this confused seeker. There are many references in the Pali texts to this same Vacchagotta the Wanderer his going round quite often to see the Buddha and his disciples and putting the same kind of question again and again, evidently very much worried, almost obsessed by these problems. [33] The Buddha”s silence seems to have had much more effect on Vacchagotta than any eloquent answer or discussion. [34]

　　尤其不可忘懷的是：佛認識婆嗟種已有多時。這位好問的遊方者來訪問佛陀，這也並不是第一次。智悲雙運的導師，曾爲這困惑的求法人煞費心機，並對他表示深切的關懷。在巴利文原典中，多處都提到這位遊方者婆嗟種。他常常去見佛陀以及佛弟子們，叁番兩次向他們提出同樣的問題，顯然爲了這些問題而十分煩悶，幾乎到了著魔的程度。［注叁十四］佛的緘默，對婆嗟種的影響，似乎要比任何雄辯滔滔的答案爲大。［注叁十五］

　　Some people take ”self” to mean what is generally known as ”mind” or consciousness. But the Buddha says that it is better for a man to take his physical body as self rather than mind, thought, or consciousness, because the former seems to be more solid than the latter, because mind, thought or consciousness (citta, mano, viňňāna) changes constantly day and night even faster than the body (kāya). [35]

　　有些人以爲“我”就是一般所謂的“心”或知覺(識)。但是佛說，與其認心、思想(意)或知覺(識)爲我，毋甯認色身爲我，反倒好一點。因爲色身比心識似乎較爲堅實。心、意、識日夜遷流，遠比色身的變化爲速。［注叁十六］

　　It is the vague feeling “I AM” that creates the idea of self which has no corresponding reality, and to see this truth is to realize Nirvāna, which is not very easy. In the Samyutta-nikāya [36] there is an enlightening conversation on this point between a bhikkhu named Khemaka and a group of bhikkhus.

　　造成“我”的觀念，是一種模模糊糊的“我存在”的感覺。這“我”的觀念，並沒有可以與之相應的實體。但能見到這一點，就是證入涅槃。這可不是一樁容易的事。在《雜部經》［注叁十七］中，有一段差摩迦比丘與一群比丘談論這一問題的會話，深能發人猛省。

　　These bhikkhus ask Khemaka whether he sees in the Five Aggregates any self or anything pertaining to a self. Khemaka replies ”No”. Then the bhikkhus say that, if so, he should be an Arahant free from all impurities. But Khemaka confesses that through he does not find in the Five Aggregates a self, or anything pertaining to a self, ”I am not an Arahant free from all impurities. O friends, with regard to the Five Aggregates of Attachment, I have a feeling “I AM”, but I do not clearly see “This is I AM”.” Then Khemaka explains that what he calls ”I AM” is neither matter, sensation, perception, mental formations, nor consciousness, nor anything without them. But he has he feeling ”I AM” with regard to the Five Aggregates, through he could not see clearly ”This is I AM”. [37]

　　這群比丘問差摩迦，他在五蘊中是否見到有“我”或任何與“我”有關的事物(我所)。差摩迦回說：“沒有。”于是，那群比丘們就說，假如這樣，他應當已經是一位離塵絕垢的阿羅漢了。可是，差摩迦自承雖然他在五蘊中求“我”與“我所”不可得，“但是我尚不是一位離塵絕垢的阿羅漢。同修們啊！關于五取蘊，我有一種“我存在”的感覺，但我並不能了了分明的見到“這就是我存在”。”接下去，差摩迦解釋他所稱爲“我存在”的東西，是非色、非受、非想、非行、非識，亦非在五蘊之外的任何一物。但他對五蘊有一種“我存在”的感覺，卻無法了了分明的見到“這就是“我存在”。”［注叁十八］

　　He says it is like the smell of a flower: it is neither the smell of the petals, nor of the colour, nor of the pollen, but the smell of the flower.

　　他說那就像是一朵花的香氣，既不是花瓣香，也不是顔色香，也不是花粉香，而是花的香。

　　Khemaka further explains that even a person who has attained the early stages of realization still retains this feeling ”I AM”. But later on, when he progresses further, this feeling of ”I AM” altogether disappears, just as the chemical smell of a freshly washed cloth disappears after a time when it is kept in a box.

　　差摩迦進一步解釋說，甚至已證初階聖果的人，仍然保有“我存在”的感覺。但是後來他向前進步的時候，這種“我存在”的感覺就完全消失了。就像一件新洗的衣服上的化學藥品氣味，在箱子裏放了一段時間之後，就會消失一樣。

　　This discussion was so useful and enlightening to them that at the end of it, the text says, all of them, including Khemaka himself, became Arahants free from all impurities, this finally getting rid of ”I AM”.

　　這段議論對那群比丘們的作用之大、啓發力之強，根據原典記載，他們所有的人，包括差摩迦自己在內，在議論完結之時，都成了離塵絕垢的阿羅漢，終于將“我存在”鏟除了。

　　According to the Buddha”s teaching, it is as wrong to hold the opinion ”I have no self” (which is the annihilationist theory) as to hold the opinion ”I have self” (which is the eternalist theory), because both are fetters, b…

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