..续本文上一页s conditioned the process of becoming (Upādānapaccayā bhavo).

　　九、因为有执取不舍，乃有存在(取缘有)。

　　Through the process of becoming is conditioned birth (Bhavapaccayā jāti).

　　十、因为有存在，乃有生命(有缘生)。

　　Through birth are conditioned (12) decay, death, lamentation, pain, etc. (Jātipaccayā jarāmaranam…).

　　十一、因为有生命，乃有十二、败坏、死亡、哀伤、痛苦等(生缘老病死忧悲苦恼)。

　　This is how life arises, exists and continues. If we take this formula in reverse order, we come to the cessation of the process: Through the complete cessation of ignorance, volitional activities or karma-formations cease; through the cessation of volitional activities, consciousness ceases; … through the cessation of birth, decay, death, sorrow, etc., cease.

　　生命便像这样生起、存在、持续。假使我们将这公式的顺序倒过来，便得出如下的缘灭的逆定理：

　　(灭)，因为意志活动止息，知觉也同时止息(行灭则识灭)......乃至因为生命的止息而一切败坏死亡哀伤等等一应俱灭。

　　It should be remembered that each of these factors is conditioned (paticcasamuppanna) as well as conditioning (paticcasamuppāda). [4] Therefore they are all relative, interdependent and interconnected, and nothing is absolute or independent; hence no first cause is accepted by Buddhism as we have seen earlier. [5] Conditioned Genesis should be considered as a circle, and not as a chain. [6]

　　于此应该明白熟知的是：这缘起法则的每一部分，一方面是由众多条件(缘)和合而生( conditioned缘生的)，另一方面又同时构成其它部分生起的条件(condition-ing 缘起的)。［注四］因此，它们之间的关系，完全是相对的、互为依存的、互相联结的。没有一事一物是绝对独立的。所以，佛教不接受最初因，这在前文已讲过。缘起法则是一个首尾相接的环，而不是一条直线的链子。［注五］

　　The question of Free Will has occupied an important place in Western thought and philosophy. But according to Conditioned Genesis, this question does not and cannot arise in Buddhist philosophy. If the whole of existence is relative, conditioned and interdependent, how can will alone be free

　　 Will which is included in the fourth Aggregate (samkhārakkhandha), like any other thought, is conditioned (paticca-samuppanna). So-called ”freedom” itself in this world is not absolutely free. That too is conditioned and relative. There is, of course, such a conditioned and relative ”Free Will”, but not unconditioned and absolute. There can be nothing absolutely free in this world, physical or mental, as everything is conditioned and relative. If Free Will implies a will independent of conditions, independent of cause and effect, such a thing does not exist. How can a will, or anything for that matter, arise without conditions, away from cause and effect, when the whole of life, the whole of existence, is conditioned and relative

　　 Here again, the idea of Free Will is basically connected with the ideas of God, Soul, justice, reward and punishment. Not only so-called free will is not free, but even the very idea of Free Will is not free from conditions.

　　自由意志的问题，在西方的思想界与哲学界中，占有很重要的地位。但是根据缘起法，这问题在佛教哲学中是不存在的，也是不能生起的。既然整个的存在是相对的、有条件的(因缘和合的)、互为依存的，我们何能单独自由？意志与其他思想一样是缘生的。所谓“自由”，其本身就是相对的、缘生的。无论是肉体或精神方面，没有一件事物是绝对自由的，因为一切都是相对的、互为依存的。自由意志的含义，是一个与任何条件及因果效应无关的意志。但是整个生存界都是有条件的(缘成的)、相对的、受因果律支配的。在这里面，如何可能产生一个意志，或任何一样事物，与条件及因果无关？此处所谓自由意志的观念，基本上仍与上帝、灵魂、正义、奖惩等观念相连结。不但所谓自由意志并不自由，甚至自由意志这一观念都不是无条件的。

　　According to the doctrine of Conditioned Genesis, as well as according to the analysis of being into Five Aggregates, the idea of an abiding, immortal substance in man or outside, whether it is called Ātman, ”I”, Soul, Self, or Ego, is considered only a false belief, a mental projection. This is the Buddhist doctrine of Anatta, No-Soul or No-Self.

　　根据缘起法则，也根据众生为五蕴和合而成的这一分析，在人身内或身外，有一常住不变的实质，名为神我、我、灵魂、自我、个我，这一观念，只能被认为是一种邪信、一种心造的影像。这就是佛教的无我论或称灵魂非有论。

　　In order to avoid a confusion it should be mentioned here that there are two kinds of truths: conventional truth (sammuti-sacca, Skt. Samvrti-satya) and ultimate truth (paramattha-sacca, Skt. Paramārtha-satya). [7] When we use such expressions in our daily life as ”I”, ”you”, ”being”, ”inpidual”, etc., we do not lie because there is no self or being as such, but we speak …

《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…