..续本文上一页nt within oneself is not found.” [11]

　　“有的，比丘！”佛答道。“有人执持这种见解：“宇宙就是神我，我死后即将与之合一，常住不变，亘古永存。我将这样地存在，以迄永远。”当他听到如来及其弟子所弘传的教义，目的在摧毁一切臆见(戏论)......消灭“渴(爱)”，达到无著、寂灭、涅槃时，那人自忖：“我要被消灭了，我要被毁掉了，我将不再存在。”于是他就哀伤、忧虑、焦急不安、椎胸痛哭而精神恍惚，不知如何是好。所以，比丘，因为身内找不到常住实体而为痛苦所折磨的人是有的。”［注十］

　　Elsewhere the Buddha says: ”O bhikkhus, this idea that I may not be, I may not have, is frightening to the uninstructed world-ling.” [12]

　　在别的经里，佛也说过：“比丘们啊！这个没有“我”也没有“我所”的意念，对于无识的凡夫是骇人的。”［注十一］

　　Those who want to find a ”Self” in Buddhism argue as follows: It is true that the Buddha analyses being into matter, sensation, perception, mental formations, and consciousness, and says that none of these things it self. But he does not say that there is no self at all in man or anywhere else, apart from these aggregates.

　　想在佛教中找出一个“我”来的人，是这样辩论的：“诚然，佛将众生分析为色受想行识，并说这五者中没有一样是“我”。但是他并没有说除了五蕴之外，人身内或其他地方，就完全没有“我”了。”

　　This position is untenable for two reasons:

　　这种立论有两种站不住的理由：

　　One is that, according to the Buddha”s teaching, a being is composed only of these Five Aggregates, and nothing more. Nowhere has he said that there was anything more than these Five Aggregates in a being.

　　第一：根据佛说，众生仅由五蕴和合而成。除此之外再无别物。没有一部经中，佛曾说众生身中除了五蕴尚有他物。

　　The second reasons is that the Buddha denied categorically, in unequivocal terms, in more than one place, the existence of Ātman, Soul, Self, or Ego within man or without, or anywhere else in the universe. Let us take some examples.

　　第二：佛曾在不只一部经中，毫不含糊地断然否认人身中或身外或在宇宙中之任何一处有神我、灵魂、自我、个我的存在。今试举例以明之：

　　In the Dhammapada there are three verses extremely important and essential in the Buddha”s teaching. They are nos. 5, 6 and 7 of chapter XX (or verses 277, 278, 279).

　　在巴利文《法句经》中，有三首偈极关重要而为佛教之精义。这三首偈就是第二十章的第五、六、七等三偈(或全经中的第二七七、二七八、二七九等三偈)

　　The first two verses say:

　　第一、第二两偈中有道：

　　”All conditioned things are impermanent” (Sabbe SAMKHĀRĀ aniccā), and ”All conditioned things are dukkha” (Sabbe SAMKHĀRĀ dukkhā).

　　“一切有为的事物，都是无常的(诸行无常)。”以及“一切有为的事物，都是苦的(诸行皆苦)。”

　　The third verse says:

　　第三偈却道：

　　”All dhammas are without self” (Sabbe SAMKHĀRĀ anattā). [13]

　　“一切法都是没有“我”的(诸法无我)。”［注十二］

　　Here it should be carefully observed that in the first two verses the word samkhārā ”conditioned things” is used. But in its place in the third verse the word dhammā is used. Why didn”t the third verse use the word samkhārā ”conditioned things” as the previous two verses, and why did it use the term dhammā instead

　　 Here lies the crux of the whole matter.

　　这里请特别注意，在第一、二偈中所使用的是“有为的事物(行)”一词，但在第三偈中则改用“法”字了。为什么第三偈不也和一、二偈一样地用“行”(有为的事物)而要用“法”字呢？整个的关键就在这里。

　　The term samkhāra [14] denotes the Five Aggregates, all conditioned, interdependent, relative things and states, both physical and mental. If the third verse said: ”All samkhārā (conditioned things) are without self”, then one might think that, although conditioned things are without self, yet there may be a Self outside conditioned things, outside the Five Aggregates. It is in order to avoid misunderstanding that the term dhammā is used in the third verse.

　　原来，行［注十三］的意思，就是五蕴与一切缘起、依存、相对的事物(精神的和肉体的都在内)。假如第三偈也说：“一切行(有为的事物)都是没有我的”，那末有人也许会想：虽然有为的事物中无我，但在有为的事物之外，五蕴之外，也许仍有一个“我”吧！就是为了避免这种误会，所以第三偈中才用了“法”字。

　　The term dhamma is much wider than samkhārā. There is no term in Buddhist terminology wider than dhamma. It includes not only the conditioned things and states, but also the non-conditioned, the Absolute, Nirvāna. There is nothing in the universe or outside, good or bad, conditioned or non-conditioned, relative or absolute, which is not included in this term. Therefore, it is quite clear that, according to this statement: ”All dhammas are without Self”, there is no Self, no Ātman, not only in the Five Aggregates, but nowhere else too outside them or apart from them. [15]

　　“法”字的意义比“行”字要广大得多。在佛教中，没有一个术语的涵义，比“法”字更广的了。它不仅包括有为的事…

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