..續本文上一頁s conditioned the process of becoming (Upādānapaccayā bhavo).

　　九、因爲有執取不舍，乃有存在(取緣有)。

　　Through the process of becoming is conditioned birth (Bhavapaccayā jāti).

　　十、因爲有存在，乃有生命(有緣生)。

　　Through birth are conditioned (12) decay, death, lamentation, pain, etc. (Jātipaccayā jarāmaranam…).

　　十一、因爲有生命，乃有十二、敗壞、死亡、哀傷、痛苦等(生緣老病死憂悲苦惱)。

　　This is how life arises, exists and continues. If we take this formula in reverse order, we come to the cessation of the process: Through the complete cessation of ignorance, volitional activities or karma-formations cease; through the cessation of volitional activities, consciousness ceases; … through the cessation of birth, decay, death, sorrow, etc., cease.

　　生命便像這樣生起、存在、持續。假使我們將這公式的順序倒過來，便得出如下的緣滅的逆定理：

　　(滅)，因爲意志活動止息，知覺也同時止息(行滅則識滅)......乃至因爲生命的止息而一切敗壞死亡哀傷等等一應俱滅。

　　It should be remembered that each of these factors is conditioned (paticcasamuppanna) as well as conditioning (paticcasamuppāda). [4] Therefore they are all relative, interdependent and interconnected, and nothing is absolute or independent; hence no first cause is accepted by Buddhism as we have seen earlier. [5] Conditioned Genesis should be considered as a circle, and not as a chain. [6]

　　于此應該明白熟知的是：這緣起法則的每一部分，一方面是由衆多條件(緣)和合而生( conditioned緣生的)，另一方面又同時構成其它部分生起的條件(condition-ing 緣起的)。［注四］因此，它們之間的關系，完全是相對的、互爲依存的、互相聯結的。沒有一事一物是絕對獨立的。所以，佛教不接受最初因，這在前文已講過。緣起法則是一個首尾相接的環，而不是一條直線的鏈子。［注五］

　　The question of Free Will has occupied an important place in Western thought and philosophy. But according to Conditioned Genesis, this question does not and cannot arise in Buddhist philosophy. If the whole of existence is relative, conditioned and interdependent, how can will alone be free

　　 Will which is included in the fourth Aggregate (samkhārakkhandha), like any other thought, is conditioned (paticca-samuppanna). So-called ”freedom” itself in this world is not absolutely free. That too is conditioned and relative. There is, of course, such a conditioned and relative ”Free Will”, but not unconditioned and absolute. There can be nothing absolutely free in this world, physical or mental, as everything is conditioned and relative. If Free Will implies a will independent of conditions, independent of cause and effect, such a thing does not exist. How can a will, or anything for that matter, arise without conditions, away from cause and effect, when the whole of life, the whole of existence, is conditioned and relative

　　 Here again, the idea of Free Will is basically connected with the ideas of God, Soul, justice, reward and punishment. Not only so-called free will is not free, but even the very idea of Free Will is not free from conditions.

　　自由意志的問題，在西方的思想界與哲學界中，占有很重要的地位。但是根據緣起法，這問題在佛教哲學中是不存在的，也是不能生起的。既然整個的存在是相對的、有條件的(因緣和合的)、互爲依存的，我們何能單獨自由？意志與其他思想一樣是緣生的。所謂“自由”，其本身就是相對的、緣生的。無論是肉體或精神方面，沒有一件事物是絕對自由的，因爲一切都是相對的、互爲依存的。自由意志的含義，是一個與任何條件及因果效應無關的意志。但是整個生存界都是有條件的(緣成的)、相對的、受因果律支配的。在這裏面，如何可能産生一個意志，或任何一樣事物，與條件及因果無關？此處所謂自由意志的觀念，基本上仍與上帝、靈魂、正義、獎懲等觀念相連結。不但所謂自由意志並不自由，甚至自由意志這一觀念都不是無條件的。

　　According to the doctrine of Conditioned Genesis, as well as according to the analysis of being into Five Aggregates, the idea of an abiding, immortal substance in man or outside, whether it is called Ātman, ”I”, Soul, Self, or Ego, is considered only a false belief, a mental projection. This is the Buddhist doctrine of Anatta, No-Soul or No-Self.

　　根據緣起法則，也根據衆生爲五蘊和合而成的這一分析，在人身內或身外，有一常住不變的實質，名爲神我、我、靈魂、自我、個我，這一觀念，只能被認爲是一種邪信、一種心造的影像。這就是佛教的無我論或稱靈魂非有論。

　　In order to avoid a confusion it should be mentioned here that there are two kinds of truths: conventional truth (sammuti-sacca, Skt. Samvrti-satya) and ultimate truth (paramattha-sacca, Skt. Paramārtha-satya). [7] When we use such expressions in our daily life as ”I”, ”you”, ”being”, ”inpidual”, etc., we do not lie because there is no self or being as such, but we speak …

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