..续本文上一页d compassionate Teacher gave much thought and showed great consideration for this confused seeker. There are many references in the Pali texts to this same Vacchagotta the Wanderer his going round quite often to see the Buddha and his disciples and putting the same kind of question again and again, evidently very much worried, almost obsessed by these problems. [33] The Buddha”s silence seems to have had much more effect on Vacchagotta than any eloquent answer or discussion. [34]

　　尤其不可忘怀的是：佛认识婆嗟种已有多时。这位好问的游方者来访问佛陀，这也并不是第一次。智悲双运的导师，曾为这困惑的求法人煞费心机，并对他表示深切的关怀。在巴利文原典中，多处都提到这位游方者婆嗟种。他常常去见佛陀以及佛弟子们，三番两次向他们提出同样的问题，显然为了这些问题而十分烦闷，几乎到了著魔的程度。［注三十四］佛的缄默，对婆嗟种的影响，似乎要比任何雄辩滔滔的答案为大。［注三十五］

　　Some people take ”self” to mean what is generally known as ”mind” or consciousness. But the Buddha says that it is better for a man to take his physical body as self rather than mind, thought, or consciousness, because the former seems to be more solid than the latter, because mind, thought or consciousness (citta, mano, viňňāna) changes constantly day and night even faster than the body (kāya). [35]

　　有些人以为“我”就是一般所谓的“心”或知觉(识)。但是佛说，与其认心、思想(意)或知觉(识)为我，毋宁认色身为我，反倒好一点。因为色身比心识似乎较为坚实。心、意、识日夜迁流，远比色身的变化为速。［注三十六］

　　It is the vague feeling “I AM” that creates the idea of self which has no corresponding reality, and to see this truth is to realize Nirvāna, which is not very easy. In the Samyutta-nikāya [36] there is an enlightening conversation on this point between a bhikkhu named Khemaka and a group of bhikkhus.

　　造成“我”的观念，是一种模模糊糊的“我存在”的感觉。这“我”的观念，并没有可以与之相应的实体。但能见到这一点，就是证入涅槃。这可不是一桩容易的事。在《杂部经》［注三十七］中，有一段差摩迦比丘与一群比丘谈论这一问题的会话，深能发人猛省。

　　These bhikkhus ask Khemaka whether he sees in the Five Aggregates any self or anything pertaining to a self. Khemaka replies ”No”. Then the bhikkhus say that, if so, he should be an Arahant free from all impurities. But Khemaka confesses that through he does not find in the Five Aggregates a self, or anything pertaining to a self, ”I am not an Arahant free from all impurities. O friends, with regard to the Five Aggregates of Attachment, I have a feeling “I AM”, but I do not clearly see “This is I AM”.” Then Khemaka explains that what he calls ”I AM” is neither matter, sensation, perception, mental formations, nor consciousness, nor anything without them. But he has he feeling ”I AM” with regard to the Five Aggregates, through he could not see clearly ”This is I AM”. [37]

　　这群比丘问差摩迦，他在五蕴中是否见到有“我”或任何与“我”有关的事物(我所)。差摩迦回说：“没有。”于是，那群比丘们就说，假如这样，他应当已经是一位离尘绝垢的阿罗汉了。可是，差摩迦自承虽然他在五蕴中求“我”与“我所”不可得，“但是我尚不是一位离尘绝垢的阿罗汉。同修们啊！关于五取蕴，我有一种“我存在”的感觉，但我并不能了了分明的见到“这就是我存在”。”接下去，差摩迦解释他所称为“我存在”的东西，是非色、非受、非想、非行、非识，亦非在五蕴之外的任何一物。但他对五蕴有一种“我存在”的感觉，却无法了了分明的见到“这就是“我存在”。”［注三十八］

　　He says it is like the smell of a flower: it is neither the smell of the petals, nor of the colour, nor of the pollen, but the smell of the flower.

　　他说那就像是一朵花的香气，既不是花瓣香，也不是颜色香，也不是花粉香，而是花的香。

　　Khemaka further explains that even a person who has attained the early stages of realization still retains this feeling ”I AM”. But later on, when he progresses further, this feeling of ”I AM” altogether disappears, just as the chemical smell of a freshly washed cloth disappears after a time when it is kept in a box.

　　差摩迦进一步解释说，甚至已证初阶圣果的人，仍然保有“我存在”的感觉。但是后来他向前进步的时候，这种“我存在”的感觉就完全消失了。就像一件新洗的衣服上的化学药品气味，在箱子里放了一段时间之后，就会消失一样。

　　This discussion was so useful and enlightening to them that at the end of it, the text says, all of them, including Khemaka himself, became Arahants free from all impurities, this finally getting rid of ”I AM”.

　　这段议论对那群比丘们的作用之大、启发力之强，根据原典记载，他们所有的人，包括差摩迦自己在内，在议论完结之时，都成了离尘绝垢的阿罗汉，终于将“我存在”铲除了。

　　According to the Buddha”s teaching, it is as wrong to hold the opinion ”I have no self” (which is the annihilationist theory) as to hold the opinion ”I have self” (which is the eternalist theory), because both are fetters, b…

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