..續本文上一頁oth arising out of the false idea ”I AM”. The correct position with regard to the question of Anatta is not to take hold of any opinions or views, but to see things objectively as they are without mental projections, to see that what we call ”I”, or ”being”, is only a combination of physical and mental aggregates, which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing permanent, everlasting, unchanging and eternal in the whole of existence.
根據佛的教誨，執持“無我”的見解(斷見)與執持“有我”的見解(常見)是同樣錯誤的。因爲兩者都是桎梏，兩者都是從“我存在”的妄見生起的。對于無我問題的正確立場，是不要執著任何意見或見地，應客觀地、如實地去觀察一切事物，不加以心意的造作。觀察這所謂“我”和“衆生”，只是精神與肉體的綜合，在因果律的限製下，互爲依存，刹那流變。在整個生存界內，絕無一物是恒常不變、亘古常新的。
Here naturally a question arises: If there is no Ātman or Self, who gets the results of karma (actions)
No one can answer this question better than the Buddha himself. When this question was raised by a bhikkhu the Buddha said: ”I have taught you, O bhikkhus, to see conditionality everywhere in all things.” [38]
當然，這就産生了一個問題：如果沒有神我、自我，受業報的又是誰呢？沒有一個人可以比佛本身更能解答這個問題了。有一個比丘提出這個問題的時候，佛說：“我已經教過你了，比丘們啊！要在一切處、一切事、一切物中見緣起。”［注叁十九］
The Buddha”s teaching on Anatta, No-Soul, or No-Self, should not be considered as negative or annihilistic. Like Nirvāna, it is Truth, Reality; and Reality cannot be negative. It is the false belief in a non-existing imaginary self that is negative. The teaching on Anatta dispels the darkness of false beliefs, and produces the light of wisdom. It is not negative: as Asanga very aptly says: ”There is the fact of No-selfness” (nairātmyāstitā). [39]
佛所教的無我論、靈魂非有論或自我非有論，不應被視爲消極的或斷滅的。和涅槃一樣，它是真理、實相；而實相絕不能是消極的。倒是妄信有一個根本不存在的、虛幻的我，才是消極的呢！無我的教誨，排除了妄信的黑暗，産生了智慧的光明。它不是消極的。無著說得好：“無我性乃是事實。”［注四十］
[1] Mhvg. (Alutgama, 1922), p. 4 f; M I (PTS), p. 167 f.
[2] Explained below.
[3] M III (PTS), p. 63; S II (PTS), pp. 28, 95, etc. To put it into a modern from:
When A is, B is;
A arising, B arises;
When A is not, B is not;
A ceasing, B ceases.
[4] Vism. (PTS), p. 517
[5] See above p. 29
[6] Limited space does not permit a discussion here of this most important doctrine. A critical and comparative study if this subject in detail will be found in a forthcoming work on Buddhist philosophy by the present writer.
[7] Sārattha II (PTS), p. 77
[8] Mh. Sūtrālankāra, XVIII 92.
[9] H. von Glasenapp, in an article ”Vedanta and Buddhism” on the question of Anatta, The Middle Way, February, 1957, p. 154.
[10] The late Mrs. Rhys Davids and others. See Mrs. Rhys Davids” Gotama the Man, Sākya or Buddhist Origins, A Manual of Buddhism, What was the Original Buddhism, etc.
[11] M I (PTS), pp. 136-137
[12] Quoted in MA II (PTS), p. 112.
[13] F.L.Woodward”s translation of the word dhammā here by ”All states by ”All states compounded” is quite wrong. (The Buddha”s Path of Virtue, Adyar, Madras, India, 1929, p. 69.) ”All states compounded” means only samkhārā, but not dhammā.
[14] Samkhārā in the list of the Five Aggregates means ”Mental Formations” or ”Mental Activities” producing karmic effects. But here it means all conditioned or compounded things, including all the Five Aggregates. The term samkhārā has different connotations in different contexts.
[15] Cf. also Sabbesamkhārā aniccā ”All conditioned things are impermanent”, Sabbe dhammā anattā ”All dhammas are without self”. M I (PTS), p. 228; S III pp. 132, 133.
[16] M I (PTS), p. 137
[17] ibid., p. 138. Referring to this passage, S. Radhakrishnan (Indian Philosophy, Vol. I, London, 1940, p. 485), says: ”It is the false view that clamours for the perpetual continuance of the small self that buddha refutes”. We cannot agree with this remark. On the contrary, the Buddha, in fact, refutes here the Universal Ātman or Soul. As we saw just now, in the earlier passage, the B…
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