..续本文上一页uddha did not accept any self, great or small. In his view, all theories of Ātman were false, mental projections.
[18] In his article “Vendanta and Buddhism” (The Middle Way, February, 1957), H. von Glasenapp explains this point clearly.
[19] The commentary on the Dhp. Says: Nātho ti patitthā ”Nātho means support, (refuge, help, protection),” (Dph. A III (PTS), p. 148.) The old Sinhalese Sannaya of the Dph. Paraphrases the word nātho as pihita vanneya ”is a support (refuge, help)”. (Dhammapada Purānasannaya, Colombo, 1926, p. 77). If we take the negative form of nātho, this meaning becomes further confirmed: Anātha does not mean ”without a lord” or ”lordless”, but it means ”helpless”, ”supportless”, ”unprotected, ”poor”. Even the PTS Pali Dictionary explains the word nātha as ”protector”, ”refuge”, ”help, but not as ”lord”. The translation of the lord Lokanātha (s.v.) by ”Saviour of the world”, just using a popular Christian expression, is not quite correct, because the Buddha is not a saviour. This epithet really means ”Refuge of the World”
[20] D II (Colombo, 1929), p. 62
[21] Rhys Davids (Digha-nikāya Translation II, p. 108) ”Be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge.”
[22] D II (Colombo, 1929), pp. 61-62. Only the last sentence is literally translated. The rest of the story is given briefly according to the Mahāparinibbāna-sutta.
[23] Ibid., p.62. For Satipatthāna see Chapter VII on Meditation.
[24] Mhvg., (Alutgama, 1929), pp.21-22
[25] On another accasion the Buddha had told this same Vacchagotta that the Tathāgata had no theories, because he had seen the nature of things. (M I (PTS), p. 486.) Here too he does not want to associate himself with any theorists.
[26] Sabbe dhammā anattā. (Exactly the same words as in the first line of Dhp. XX, 7 which we discussed above.) Woodward”s translation of these words by ”all things are impermanent” (Kindred Sayings IV, p. 282) is completely wrong, probably due to an oversight. But this is a very serious mistake. This, perhaps, is one of the reasons for so much unnecessary talk on the Buddha”s silence. The most important word in this context, anatta ”without a self” had been translated as ”impermanent”. The English translations of Pali texts contain major and minor errors of this kind-some due to carelessness or oversight, some to lack of proficiency in the original language. Whatever the cause may be, it is useful to mention here, with the deference due to those great pioneers in this field, that these errors have been responsible for a number of wrong ideas about Buddhism among people who have no access to the original texts. It is good to know therefore that Miss I. B. Horner, the Secretary of the Pali Text Society, plans to bring out revised and new translations.
[27] In fact on another occasion, evidently earlier, when the Buddha had explained a certain deep and subtle question-the question as to what happened to an Arahant after death-Vacchagotta said: ”Venerable Gotama, here I fall into ignorance, I get into confusion. Whatever little faith I had at the beginning of this conversation with the Venerable Gotama, that too is gone now.” (M I (PTS), p. 487). So the Buddha did not want to confuse him again.
[28] S IV (PTS), pp. 400-401
[29] This knowledge of the Buddha is called Indriyaparopariyattaňāna. M I (PTS), p. 70; Vibh. (PTS), p. 340.
[30] A (Colombo, 1929), p. 216.
[31] E.g., S IV (PTS), pp. 393, 395; M I (PTS), p. 484.
[32] See p. 63 n. 2.
[33] E.g., see S III (PTS), pp. 257-263; IV pp, 391f., 395 f., 398f., 400; MI, pp. 481f., 483f., 489f., A V p. 193
[34] For, we see that after sometime Vacchagotta came again to see the Buddham but this time did not ask any questions as usual, but said: “It is lo…
《佛陀的启示 第六章 无我论 Chapter VI· The Doctrine of No Soul: Anatta》全文未完，请进入下页继续阅读…