..续本文上一页see this Truth, which is against the current, which is lofty, deep, subtle and hard to comprehend.”
佛对这点甚为熟知。事实上，他曾说过，他的教诫是反潮流的，是违反人类自私的欲念的。在他证正觉才四个星期的时候，他坐在一棵榕树底下，如是自思：“我已证入真理。此理艰深，难见难解，......惟智者能知之......为强烈的欲望所征服而为黑暗所包围的人，不能见此真理。这真理是反潮流的，崇高、深奥、微妙、难知。”
With these thoughts in his mind, the Buddha hesitated for a moment, whether it would not be in vain if he tried to explain to the world the Truth he had just realized. Then he compared the world to a lotus pond: In a lotus pond there are some lotuses still under water; there are others which have risen only up to the water level; there are still others which stand above water and are untouched by it. In the same way in this world, there are men at different levels of development. Some would understand the Truth. So the Buddha decided to teach it. [1]
他心里这样想著，佛曾一度犹豫。如将他所证真理，解释与世人知悉，是否将徒劳无功？然后他将世间比作一座莲池：在莲池中，有些莲花还淹没在水底，有些已长到水面，有些则已透出水面而不为水所沾濡。同样的，在这世间也有各种根器不同的人。有些人会了解这真理的，佛这才决定说法。［注一］
The doctrine of Anatta or No-Soul is the natural result of, or the corollary to, the analysis of the Five Aggregates and the teaching of Conditioned Genesis (Paticca-samuppāda). [2]
无我论(或称灵魂非有论)是缘起论的推论，也是分析五蕴所得到的自然结果。［注二］
We have seen earlier, in the discussion of the First Noble Truth (Dukkha), that what we call a being or an inpidual is composed of the Five Aggregates, and that when these are analysed and examined, there is nothing behind them which can be taken as ”I”, Ātman, or Self, or any unchanging abiding substance. That is the analytical method. The same result is arrived at through the doctrine of Conditioned Genesis which is the synthetical method, an according to this nothing in the world is absolute. Everything is conditioned, relative, and interdependent. This is the Buddhist theory of relativity.
在前文讨论第一圣谛(苦谛)的时候，已说明所谓众生或个人是由五蕴综合而成。将五蕴予以分析审察，找不到在它们幕后另有一个可以称之为我、神我或自我的长住不变的实质。这是分析法，但用合成法的缘起论，也能得到同样的结果。根据缘起论，世间没有一件事物是绝对的。每一件事物都是因缘和合的(由条件构成的)、相对的、互为依存的。这就是佛教的相对论。
Before we go into the question of Anatta proper, it is useful to have a brief idea of the Conditioned Genesis. The principle of this doctrine is given in a short formula of four lines:
在正式讨论无我的问题之前，对于缘起论应有一个简明的概念。这一项教义可用四句简短的公式来代表它：
When this is, that is (Imasmim sati idam hoti);
This arising, that arises (Imassuppādā idam uppajjati);
When this is not, that is not (Imasmim asati idam na hoti);
此有故彼有，此生故彼生；
此无故彼无，此灭故彼灭。［注三］
This ceasing, that ceases (Imassa nirodhā idam nirujjhati). [3]
On this principle of conditionality, relativity and interdependence, the whole existence and continuity of life and its cessation are explained in a detailed formula which is called Paticca-samuppāda ”Conditioned Genesis”, consisting of twelve factors:
在这缘起、相对、互存的原则下，整个生命的存在、持续，以迄寂灭，都在一条叫做缘起法则的公式里解释得十分周详。这法则共分十二部分：
Through ignorance are conditioned volitional actions or karma-formations (Avijjāpaccayā samkhārā).
一、因为无知，乃有种种意志的活动而成业(无明缘行)。
Through volitional actions is conditioned consciousness (Samkhārapaccayā viňňānam).
二、因为有种种意志的活动，乃有知觉的生起(行缘识)。
Through consciousness are conditioned mental and physical phenomena (Viňňānapaccayā nāmarūpam).
三、因为有知觉，乃有精神与肉体的现象产生(识缘名色)。
Through mental and physical phenomena are conditioned the six faculties (i.e., five physical sense-organs and mind) (Nāmarūpapaccayā salāyatanam).
四、因为有了精神与肉体的现象发生，乃有六根的形成(名色缘六入)。
Through the six faculties is conditioned (sensorial and mental) contact (Salāyatanapaccayā phasso).
五、因为有六根，乃有(感官与心灵)对外境的接触(六入缘触)。
Through (sensorial and mental) contact is conditioned sensation (Phassapaccayā vedanā).
六、因为有(感官与心灵)对外境的接触，乃生起种种感受(触缘受)。
Through sensation is conditioned desire, ”thirst” (Vedanāpaccayā tanhā).
七、因为有种种感受，乃生起种种贪欲“渴(爱)”(受缘爱)。
Through desire (”thirst”) is conditioned clinging (Tanhāpaccayā upādānam).
八、因为有种种贪爱，乃产生执取不舍(爱缘取)。
Through clinging i…
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