..續本文上一頁see this Truth, which is against the current, which is lofty, deep, subtle and hard to comprehend.”
佛對這點甚爲熟知。事實上，他曾說過，他的教誡是反潮流的，是違反人類自私的欲念的。在他證正覺才四個星期的時候，他坐在一棵榕樹底下，如是自思：“我已證入真理。此理艱深，難見難解，......惟智者能知之......爲強烈的欲望所征服而爲黑暗所包圍的人，不能見此真理。這真理是反潮流的，崇高、深奧、微妙、難知。”
With these thoughts in his mind, the Buddha hesitated for a moment, whether it would not be in vain if he tried to explain to the world the Truth he had just realized. Then he compared the world to a lotus pond: In a lotus pond there are some lotuses still under water; there are others which have risen only up to the water level; there are still others which stand above water and are untouched by it. In the same way in this world, there are men at different levels of development. Some would understand the Truth. So the Buddha decided to teach it. [1]
他心裏這樣想著，佛曾一度猶豫。如將他所證真理，解釋與世人知悉，是否將徒勞無功？然後他將世間比作一座蓮池：在蓮池中，有些蓮花還淹沒在水底，有些已長到水面，有些則已透出水面而不爲水所沾濡。同樣的，在這世間也有各種根器不同的人。有些人會了解這真理的，佛這才決定說法。［注一］
The doctrine of Anatta or No-Soul is the natural result of, or the corollary to, the analysis of the Five Aggregates and the teaching of Conditioned Genesis (Paticca-samuppāda). [2]
無我論(或稱靈魂非有論)是緣起論的推論，也是分析五蘊所得到的自然結果。［注二］
We have seen earlier, in the discussion of the First Noble Truth (Dukkha), that what we call a being or an inpidual is composed of the Five Aggregates, and that when these are analysed and examined, there is nothing behind them which can be taken as ”I”, Ātman, or Self, or any unchanging abiding substance. That is the analytical method. The same result is arrived at through the doctrine of Conditioned Genesis which is the synthetical method, an according to this nothing in the world is absolute. Everything is conditioned, relative, and interdependent. This is the Buddhist theory of relativity.
在前文討論第一聖谛(苦谛)的時候，已說明所謂衆生或個人是由五蘊綜合而成。將五蘊予以分析審察，找不到在它們幕後另有一個可以稱之爲我、神我或自我的長住不變的實質。這是分析法，但用合成法的緣起論，也能得到同樣的結果。根據緣起論，世間沒有一件事物是絕對的。每一件事物都是因緣和合的(由條件構成的)、相對的、互爲依存的。這就是佛教的相對論。
Before we go into the question of Anatta proper, it is useful to have a brief idea of the Conditioned Genesis. The principle of this doctrine is given in a short formula of four lines:
在正式討論無我的問題之前，對于緣起論應有一個簡明的概念。這一項教義可用四句簡短的公式來代表它：
When this is, that is (Imasmim sati idam hoti);
This arising, that arises (Imassuppādā idam uppajjati);
When this is not, that is not (Imasmim asati idam na hoti);
此有故彼有，此生故彼生；
此無故彼無，此滅故彼滅。［注叁］
This ceasing, that ceases (Imassa nirodhā idam nirujjhati). [3]
On this principle of conditionality, relativity and interdependence, the whole existence and continuity of life and its cessation are explained in a detailed formula which is called Paticca-samuppāda ”Conditioned Genesis”, consisting of twelve factors:
在這緣起、相對、互存的原則下，整個生命的存在、持續，以迄寂滅，都在一條叫做緣起法則的公式裏解釋得十分周詳。這法則共分十二部分：
Through ignorance are conditioned volitional actions or karma-formations (Avijjāpaccayā samkhārā).
一、因爲無知，乃有種種意志的活動而成業(無明緣行)。
Through volitional actions is conditioned consciousness (Samkhārapaccayā viňňānam).
二、因爲有種種意志的活動，乃有知覺的生起(行緣識)。
Through consciousness are conditioned mental and physical phenomena (Viňňānapaccayā nāmarūpam).
叁、因爲有知覺，乃有精神與肉體的現象産生(識緣名色)。
Through mental and physical phenomena are conditioned the six faculties (i.e., five physical sense-organs and mind) (Nāmarūpapaccayā salāyatanam).
四、因爲有了精神與肉體的現象發生，乃有六根的形成(名色緣六入)。
Through the six faculties is conditioned (sensorial and mental) contact (Salāyatanapaccayā phasso).
五、因爲有六根，乃有(感官與心靈)對外境的接觸(六入緣觸)。
Through (sensorial and mental) contact is conditioned sensation (Phassapaccayā vedanā).
六、因爲有(感官與心靈)對外境的接觸，乃生起種種感受(觸緣受)。
Through sensation is conditioned desire, ”thirst” (Vedanāpaccayā tanhā).
七、因爲有種種感受，乃生起種種貪欲“渴(愛)”(受緣愛)。
Through desire (”thirst”) is conditioned clinging (Tanhāpaccayā upādānam).
八、因爲有種種貪愛，乃産生執取不舍(愛緣取)。
Through clinging i…
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