..續本文上一頁not mean ”lord”, but ”refuge”, ”support”, ”help”, ”protection”. [19] Therefore, Attā hi attano nātho really mean ”One is one”s own refuge” or ”One is one”s own help” or ”support”. It has nothing to do with any metaphysical soul or self. It simple means that you have to rely on yourself, and not on others.

　　其次， natho的意義，並不是“主宰”，而是依怙、支援、救助、保護。［注十八］因此，Atta hi attano natho的真正意義，是“人當自作依怙”或“人當自助(支援自己)”。這話與任何形而上的靈魂或“我”都不相幹。它的意義很簡單，只是：人應當依靠自己，不可依賴他人。如此而已。

　　Another example of the attempt to introduce idea of self into the Buddha”s teaching is in the well-known words Attidipā viharatha, attasaranā anaňňasaranā, which are taken out of context in the Mahāparinibbāna-sutta. [20]This phrase literally means: ”Dwell making yourselves your island (support), making yourselves your refuge, and not anyone else as your refuge.” [21]

　　另一個想將“我”的觀念注入到佛教中的例子，就是《大般涅槃經》中被斷章取義的名句Attadipa viharatha attasarana anannasarana。［注十九］這句子的字義是“以你自己作爲你的島嶼(支應)而安住，以你自己作爲你的依怙，而不以任何其它的人作爲你的皈依處。”［注二十］那些想在佛教中見到“我”的人，卻將attadipa和att-asarana 兩字曲解爲“以“我”爲明燈”，“以“我”爲皈依”。［注二十一］

　　We cannot understand the full meaning and significance of the advice of the Buddha to Ānanda, unless we take into consideration the background and the context in which these words were spoken.

　　我們將無法了解佛給阿難這項诰誡的全部意義及其重要性，除非我們將這些話的背景與上下文加以考慮。

　　The Buddha was at the time staying at a village called Beluva. It was just three months before his death, Parinivāna. At this time he was eighty years old, and was suffering from a very serious illness, almost dying (māranantika). But he thought it was not proper for him to die without breaking it to his disciples who were near and dear to him. So with courage and determination he bore all his pains, got the better of his illness, and recovered. But his health was still poor. After his recovery, he was seated one day in the shade outside his residence. Ānanda, the most devoted attendant of the Buddha, went to his beloved Master, sat near him, and said: ”Sir, I have looked after the health of the Blessed One, I have looked after him in his illness. But at the sight of the illness of the Blessed One the horizon became dim to me, and my faculties were no longer clear. Yet there was one little consolation: I thought that the Blessed One would not pass away until he had left instructions touching the Order of the Sangha”.

　　佛那時正住在一處叫做竹芳邑的村子裏，離他的圓寂(般涅槃)剛好叁個月。當時他年已八十，正患重病，瀕臨死亡。但他認爲如果不向那些他所深愛而親近的弟子們宣布這一噩耗，遽爾死去，是不當的。因此，他鼓起勇氣，決心忍受一切痛苦，克服他的疾病而複元了。但是他的健康仍然很差。他病愈之後，有一天坐在戶外一處濃蔭之下，他最忠勤的侍者阿難，來到他所愛的師尊身邊坐了下來，就說：“世尊，我曾照顧世尊的健康，我曾爲世尊侍疾。但是一看到世尊生病，我就覺得天昏地黑、神志不清了。我只有一個小小的安慰。我自思世尊在沒有留下有關僧團的教誨之前，是不會逝世的。”

　　Then the Buddha, full of compassion and human feelings, gently spoke to his devoted and beloved attendant: ”Ānanda, what does the Order of the Sangha expect from me

　　 I have taught the Dhamma (Truth) without making any distinction as exoteric and esoteric. With regard to the truth, the Tathāgata has nothing like the closed fist of the teacher (ācariya-mutthi). Surely, Ānanda, if there is anyone who thinks that he will lead the Sangha, and that the Sangha should depend on him, let him set down his instructions. But the Tathāgata has no such idea. Why should he then leave instructions concerning the Shangha

　　 I am now old, Ānanda, eighty years old. As a worn-out cart has to be kept going by repairs, so, it seems to me, the body of the Tathāgata can only be kept going by repairs. Therefore, Ānanda, dwell making yourselves your island (support), making yourselves, not anyone else, your refuge; making the Dhamma your island (support), the Dhamma your refuge, nothing else your refuge. [22]

　　于是，佛充滿了慈悲與人情，很溫和地對他的忠心而深愛的侍者說：“阿難啊！僧團對我還有什麼企求呢！我以將法(真理)不分顯密統統教給了你們。關于真理，如來掌中並無隱秘。當然啰，阿難，如果有人認爲他應當領導僧團，僧團應當依靠他，他自應留下遺教。可是如來並沒有這種念頭。那末，他爲什麼要爲僧團留下遺命呢？我現在已經年老，阿難啊！都八十歲了！用舊了的車子，須靠修理方能繼續使用。同樣的…

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