..續本文上一頁nt within oneself is not found.” [11]

　　“有的，比丘！”佛答道。“有人執持這種見解：“宇宙就是神我，我死後即將與之合一，常住不變，亘古永存。我將這樣地存在，以迄永遠。”當他聽到如來及其弟子所弘傳的教義，目的在摧毀一切臆見(戲論)......消滅“渴(愛)”，達到無著、寂滅、涅槃時，那人自忖：“我要被消滅了，我要被毀掉了，我將不再存在。”于是他就哀傷、憂慮、焦急不安、椎胸痛哭而精神恍惚，不知如何是好。所以，比丘，因爲身內找不到常住實體而爲痛苦所折磨的人是有的。”［注十］

　　Elsewhere the Buddha says: ”O bhikkhus, this idea that I may not be, I may not have, is frightening to the uninstructed world-ling.” [12]

　　在別的經裏，佛也說過：“比丘們啊！這個沒有“我”也沒有“我所”的意念，對于無識的凡夫是駭人的。”［注十一］

　　Those who want to find a ”Self” in Buddhism argue as follows: It is true that the Buddha analyses being into matter, sensation, perception, mental formations, and consciousness, and says that none of these things it self. But he does not say that there is no self at all in man or anywhere else, apart from these aggregates.

　　想在佛教中找出一個“我”來的人，是這樣辯論的：“誠然，佛將衆生分析爲色受想行識，並說這五者中沒有一樣是“我”。但是他並沒有說除了五蘊之外，人身內或其他地方，就完全沒有“我”了。”

　　This position is untenable for two reasons:

　　這種立論有兩種站不住的理由：

　　One is that, according to the Buddha”s teaching, a being is composed only of these Five Aggregates, and nothing more. Nowhere has he said that there was anything more than these Five Aggregates in a being.

　　第一：根據佛說，衆生僅由五蘊和合而成。除此之外再無別物。沒有一部經中，佛曾說衆生身中除了五蘊尚有他物。

　　The second reasons is that the Buddha denied categorically, in unequivocal terms, in more than one place, the existence of Ātman, Soul, Self, or Ego within man or without, or anywhere else in the universe. Let us take some examples.

　　第二：佛曾在不只一部經中，毫不含糊地斷然否認人身中或身外或在宇宙中之任何一處有神我、靈魂、自我、個我的存在。今試舉例以明之：

　　In the Dhammapada there are three verses extremely important and essential in the Buddha”s teaching. They are nos. 5, 6 and 7 of chapter XX (or verses 277, 278, 279).

　　在巴利文《法句經》中，有叁首偈極關重要而爲佛教之精義。這叁首偈就是第二十章的第五、六、七等叁偈(或全經中的第二七七、二七八、二七九等叁偈)

　　The first two verses say:

　　第一、第二兩偈中有道：

　　”All conditioned things are impermanent” (Sabbe SAMKHĀRĀ aniccā), and ”All conditioned things are dukkha” (Sabbe SAMKHĀRĀ dukkhā).

　　“一切有爲的事物，都是無常的(諸行無常)。”以及“一切有爲的事物，都是苦的(諸行皆苦)。”

　　The third verse says:

　　第叁偈卻道：

　　”All dhammas are without self” (Sabbe SAMKHĀRĀ anattā). [13]

　　“一切法都是沒有“我”的(諸法無我)。”［注十二］

　　Here it should be carefully observed that in the first two verses the word samkhārā ”conditioned things” is used. But in its place in the third verse the word dhammā is used. Why didn”t the third verse use the word samkhārā ”conditioned things” as the previous two verses, and why did it use the term dhammā instead

　　 Here lies the crux of the whole matter.

　　這裏請特別注意，在第一、二偈中所使用的是“有爲的事物(行)”一詞，但在第叁偈中則改用“法”字了。爲什麼第叁偈不也和一、二偈一樣地用“行”(有爲的事物)而要用“法”字呢？整個的關鍵就在這裏。

　　The term samkhāra [14] denotes the Five Aggregates, all conditioned, interdependent, relative things and states, both physical and mental. If the third verse said: ”All samkhārā (conditioned things) are without self”, then one might think that, although conditioned things are without self, yet there may be a Self outside conditioned things, outside the Five Aggregates. It is in order to avoid misunderstanding that the term dhammā is used in the third verse.

　　原來，行［注十叁］的意思，就是五蘊與一切緣起、依存、相對的事物(精神的和肉體的都在內)。假如第叁偈也說：“一切行(有爲的事物)都是沒有我的”，那末有人也許會想：雖然有爲的事物中無我，但在有爲的事物之外，五蘊之外，也許仍有一個“我”吧！就是爲了避免這種誤會，所以第叁偈中才用了“法”字。

　　The term dhamma is much wider than samkhārā. There is no term in Buddhist terminology wider than dhamma. It includes not only the conditioned things and states, but also the non-conditioned, the Absolute, Nirvāna. There is nothing in the universe or outside, good or bad, conditioned or non-conditioned, relative or absolute, which is not included in this term. Therefore, it is quite clear that, according to this statement: ”All dhammas are without Self”, there is no Self, no Ātman, not only in the Five Aggregates, but nowhere else too outside them or apart from them. [15]

　　“法”字的意義比“行”字要廣大得多。在佛教中，沒有一個術語的涵義，比“法”字更廣的了。它不僅包括有爲的事…

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