..续本文上一页 we have to discuss the deeper philosophical side of the Second Noble Truth corresponding to the philosophical side of the First Noble Truth. Here we must have some idea about the theory of karma and rebirth.

　　每一个人都会承认，世间一切恶事都从自私欲生。这并不难懂。但是这“渴(爱)”如何能产生来世与后有，就不是那末容易把握的一个问题了。在这里，我们必须探讨与第一圣谛的哲理相应的第二圣谛中的深奥哲理。我们必须对业与再生的理论有若干的概念。

　　There are four Nutriments (āhāra) in the sense of ”cause” or ”condition” necessary for the existence and continuity of beings” (1) ordinary material food (kabalinkārāhāra), (2) contact of our sense-organs (including mind) with the external world (phassāhāra), (3) consciousness (viňňānāhara) and (4) mental volition or will (manosaňcetanāhāra). [8]

　　众生所赖以继续生存的要件“因、缘”共有四种，叫做四食：(一)普通物质的食粮(段食)；(二)感官(包括意根)与外境的接触(触食)；(三)知觉(识食)；(四)思或意志(思食)。﹝注七﹞

　　One these four, the last mentioned ”mental volition” is the will to live, to re-exist, to continue, to become more and more. [9] It creates the root of existence and continuity, striving forward by the way of good and bad actions (kusalākusalakamma). [10] It is the same as ”Volition” (cetanā). [11] We have seen earlier[12] that volition is karma, as the Buddha himself has defined it. Referring to ”Mental volition” just mentioned above the Buddha says: ”When one understands the nutriment of mental volition one understands the three forms of ”thirst” (tamhā).” [13] Thus the terms ”thirst”, ”volition”, ”mental volition” and ”karma” all denote the same thing: they denote the desire, the will to be, to exist, to re-exist, to become more and more, to grow more and more, to accumulate more and more. This is the cause of the arising of dukkha, and this is found within the Aggregate of Mental Formations, one of the Five Aggregates which constitute a being. [14]

　　四者中最后一项的思食，就是求生、求存、求再生、求生生不已、繁衍滋长的意志：。﹝注八﹞它是造成生命延续的根本，以善恶等业使生命向前迈进。﹝注九﹞它就是“思”。﹝注十﹞在前面已经说明过思就是业，这就是佛自己所下的定义。关于刚才提到的“思食”，佛说：“一个人能了解思食的意义，他就能懂得三种“渴(爱)”的意义。”﹝注十一﹞可知“渴(爱)”、“思”、“思食”及“业”等名词所表诠的，都是一样的东西，都是表示求生、求存、求再生、求日益繁衍、滋长、积聚。这就是苦之生起的原因。在构成众生的五蕴中，它是隶属于行蕴的。

　　Here is one of the most important and essential points in the Buddha”s teaching. We must therefore clearly and carefully mark and remember that the cause, the germ, of the arising of dukkha itself, and not outside; and we must equally well remember that the cause, the germ, of the cessation of dukkha, of the destruction of dukkha, is also within dukkha itself, and not outside. This is what is meant by the well-known formula often found in original Pali texts: Yam kiňci samudayadhammam sabbam tam nirodhadhammam ”Whatever is of the nature of arising, all that is of the nature of cessation.” [15] A being, a thing, or a system, if it has within itself the nature of arising, the nature of coming into being, has also within itself the nature, the germ, of its own cessation and destruction. Thus dukkha (Five Aggregates) has within itself the nature of its own arising, and has also within itself the nature of its own cessation. This point will be taken up again in the discussion of the Third Noble Truth, Nirodha.

　　在佛教的教义中，这是最重要的精义之一。因此，我们必须明白记取苦之生起的原因、种子，只在苦的本身之内，而不在外。我们也须同样地记取苦之止息、苦之灭除的种子、原因，也是在苦的本身之内，而不在外。在巴利文原典里，时常可以看到一条人所熟知的公式：“凡是有生的，亦必有灭。”﹝注十二﹞众生、事物、体制，凡其内在的本性是生起的、是从无到有的，其身内亦必含有自行息灭的种子。因此，苦(五蕴)之内，有它自行生起的本质，也就含有它自行息灭的本质。这一点在讨论第三圣谛——灭谛时，还会再谈到。

　　Now, the Pali word kamma or the Sankrit word karma (from the root kr to do) literally means ”action”, ”doing”. But in the Buddhist theory of karma it has a specific meaning: it means only ”volitional action”, not all action. Nor does it mean the result of karma as many people wrongly and loosely use it. In Buddhist terminology karma never means its effect; its effect is known as the ”fruit” or the ”result” or karma (kamma-phala or kamma-vipāka).

　　巴利文 Kamma和梵文 Karma(从字根 Kr 做、作而来)，其字义是“活动”、“作为”。但在佛教的“业”的理论中，它具有一个特别的意义：仅指“有意的行为”，而不指有的行为。有许多人误用或滥用业…

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