..续本文上一页oth arising out of the false idea ”I AM”. The correct position with regard to the question of Anatta is not to take hold of any opinions or views, but to see things objectively as they are without mental projections, to see that what we call ”I”, or ”being”, is only a combination of physical and mental aggregates, which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing permanent, everlasting, unchanging and eternal in the whole of existence.
根据佛的教诲，执持“无我”的见解(断见)与执持“有我”的见解(常见)是同样错误的。因为两者都是桎梏，两者都是从“我存在”的妄见生起的。对于无我问题的正确立场，是不要执著任何意见或见地，应客观地、如实地去观察一切事物，不加以心意的造作。观察这所谓“我”和“众生”，只是精神与肉体的综合，在因果律的限制下，互为依存，刹那流变。在整个生存界内，绝无一物是恒常不变、亘古常新的。
Here naturally a question arises: If there is no Ātman or Self, who gets the results of karma (actions)
No one can answer this question better than the Buddha himself. When this question was raised by a bhikkhu the Buddha said: ”I have taught you, O bhikkhus, to see conditionality everywhere in all things.” [38]
当然，这就产生了一个问题：如果没有神我、自我，受业报的又是谁呢？没有一个人可以比佛本身更能解答这个问题了。有一个比丘提出这个问题的时候，佛说：“我已经教过你了，比丘们啊！要在一切处、一切事、一切物中见缘起。”［注三十九］
The Buddha”s teaching on Anatta, No-Soul, or No-Self, should not be considered as negative or annihilistic. Like Nirvāna, it is Truth, Reality; and Reality cannot be negative. It is the false belief in a non-existing imaginary self that is negative. The teaching on Anatta dispels the darkness of false beliefs, and produces the light of wisdom. It is not negative: as Asanga very aptly says: ”There is the fact of No-selfness” (nairātmyāstitā). [39]
佛所教的无我论、灵魂非有论或自我非有论，不应被视为消极的或断灭的。和涅槃一样，它是真理、实相；而实相绝不能是消极的。倒是妄信有一个根本不存在的、虚幻的我，才是消极的呢！无我的教诲，排除了妄信的黑暗，产生了智慧的光明。它不是消极的。无著说得好：“无我性乃是事实。”［注四十］
[1] Mhvg. (Alutgama, 1922), p. 4 f; M I (PTS), p. 167 f.
[2] Explained below.
[3] M III (PTS), p. 63; S II (PTS), pp. 28, 95, etc. To put it into a modern from:
When A is, B is;
A arising, B arises;
When A is not, B is not;
A ceasing, B ceases.
[4] Vism. (PTS), p. 517
[5] See above p. 29
[6] Limited space does not permit a discussion here of this most important doctrine. A critical and comparative study if this subject in detail will be found in a forthcoming work on Buddhist philosophy by the present writer.
[7] Sārattha II (PTS), p. 77
[8] Mh. Sūtrālankāra, XVIII 92.
[9] H. von Glasenapp, in an article ”Vedanta and Buddhism” on the question of Anatta, The Middle Way, February, 1957, p. 154.
[10] The late Mrs. Rhys Davids and others. See Mrs. Rhys Davids” Gotama the Man, Sākya or Buddhist Origins, A Manual of Buddhism, What was the Original Buddhism, etc.
[11] M I (PTS), pp. 136-137
[12] Quoted in MA II (PTS), p. 112.
[13] F.L.Woodward”s translation of the word dhammā here by ”All states by ”All states compounded” is quite wrong. (The Buddha”s Path of Virtue, Adyar, Madras, India, 1929, p. 69.) ”All states compounded” means only samkhārā, but not dhammā.
[14] Samkhārā in the list of the Five Aggregates means ”Mental Formations” or ”Mental Activities” producing karmic effects. But here it means all conditioned or compounded things, including all the Five Aggregates. The term samkhārā has different connotations in different contexts.
[15] Cf. also Sabbesamkhārā aniccā ”All conditioned things are impermanent”, Sabbe dhammā anattā ”All dhammas are without self”. M I (PTS), p. 228; S III pp. 132, 133.
[16] M I (PTS), p. 137
[17] ibid., p. 138. Referring to this passage, S. Radhakrishnan (Indian Philosophy, Vol. I, London, 1940, p. 485), says: ”It is the false view that clamours for the perpetual continuance of the small self that buddha refutes”. We cannot agree with this remark. On the contrary, the Buddha, in fact, refutes here the Universal Ātman or Soul. As we saw just now, in the earlier passage, the B…
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