..续本文上一页not mean ”lord”, but ”refuge”, ”support”, ”help”, ”protection”. [19] Therefore, Attā hi attano nātho really mean ”One is one”s own refuge” or ”One is one”s own help” or ”support”. It has nothing to do with any metaphysical soul or self. It simple means that you have to rely on yourself, and not on others.

　　其次， natho的意义，并不是“主宰”，而是依怙、支援、救助、保护。［注十八］因此，Atta hi attano natho的真正意义，是“人当自作依怙”或“人当自助(支援自己)”。这话与任何形而上的灵魂或“我”都不相干。它的意义很简单，只是：人应当依靠自己，不可依赖他人。如此而已。

　　Another example of the attempt to introduce idea of self into the Buddha”s teaching is in the well-known words Attidipā viharatha, attasaranā anaňňasaranā, which are taken out of context in the Mahāparinibbāna-sutta. [20]This phrase literally means: ”Dwell making yourselves your island (support), making yourselves your refuge, and not anyone else as your refuge.” [21]

　　另一个想将“我”的观念注入到佛教中的例子，就是《大般涅槃经》中被断章取义的名句Attadipa viharatha attasarana anannasarana。［注十九］这句子的字义是“以你自己作为你的岛屿(支应)而安住，以你自己作为你的依怙，而不以任何其它的人作为你的皈依处。”［注二十］那些想在佛教中见到“我”的人，却将attadipa和att-asarana 两字曲解为“以“我”为明灯”，“以“我”为皈依”。［注二十一］

　　We cannot understand the full meaning and significance of the advice of the Buddha to Ānanda, unless we take into consideration the background and the context in which these words were spoken.

　　我们将无法了解佛给阿难这项诰诫的全部意义及其重要性，除非我们将这些话的背景与上下文加以考虑。

　　The Buddha was at the time staying at a village called Beluva. It was just three months before his death, Parinivāna. At this time he was eighty years old, and was suffering from a very serious illness, almost dying (māranantika). But he thought it was not proper for him to die without breaking it to his disciples who were near and dear to him. So with courage and determination he bore all his pains, got the better of his illness, and recovered. But his health was still poor. After his recovery, he was seated one day in the shade outside his residence. Ānanda, the most devoted attendant of the Buddha, went to his beloved Master, sat near him, and said: ”Sir, I have looked after the health of the Blessed One, I have looked after him in his illness. But at the sight of the illness of the Blessed One the horizon became dim to me, and my faculties were no longer clear. Yet there was one little consolation: I thought that the Blessed One would not pass away until he had left instructions touching the Order of the Sangha”.

　　佛那时正住在一处叫做竹芳邑的村子里，离他的圆寂(般涅槃)刚好三个月。当时他年已八十，正患重病，濒临死亡。但他认为如果不向那些他所深爱而亲近的弟子们宣布这一噩耗，遽尔死去，是不当的。因此，他鼓起勇气，决心忍受一切痛苦，克服他的疾病而复元了。但是他的健康仍然很差。他病愈之后，有一天坐在户外一处浓荫之下，他最忠勤的侍者阿难，来到他所爱的师尊身边坐了下来，就说：“世尊，我曾照顾世尊的健康，我曾为世尊侍疾。但是一看到世尊生病，我就觉得天昏地黑、神志不清了。我只有一个小小的安慰。我自思世尊在没有留下有关僧团的教诲之前，是不会逝世的。”

　　Then the Buddha, full of compassion and human feelings, gently spoke to his devoted and beloved attendant: ”Ānanda, what does the Order of the Sangha expect from me

　　 I have taught the Dhamma (Truth) without making any distinction as exoteric and esoteric. With regard to the truth, the Tathāgata has nothing like the closed fist of the teacher (ācariya-mutthi). Surely, Ānanda, if there is anyone who thinks that he will lead the Sangha, and that the Sangha should depend on him, let him set down his instructions. But the Tathāgata has no such idea. Why should he then leave instructions concerning the Shangha

　　 I am now old, Ānanda, eighty years old. As a worn-out cart has to be kept going by repairs, so, it seems to me, the body of the Tathāgata can only be kept going by repairs. Therefore, Ānanda, dwell making yourselves your island (support), making yourselves, not anyone else, your refuge; making the Dhamma your island (support), the Dhamma your refuge, nothing else your refuge. [22]

　　于是，佛充满了慈悲与人情，很温和地对他的忠心而深爱的侍者说：“阿难啊！僧团对我还有什么企求呢！我以将法(真理)不分显密统统教给了你们。关于真理，如来掌中并无隐秘。当然啰，阿难，如果有人认为他应当领导僧团，僧团应当依靠他，他自应留下遗教。可是如来并没有这种念头。那末，他为什么要为僧团留下遗命呢？我现在已经年老，阿难啊！都八十岁了！用旧了的车子，须靠修理方能继续使用。同样的…

《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…