以四部《阿含经》为主综论原始佛教之我与无我

卷期： n.2 日期：1988.10.01 页数：1-63
　　出版者 中华佛学研究所 出版地：台北县, 台湾
　　资料类型 会议论文 使用语言：繁体中文
　　馆藏地 亦可至 Met@Cat 选择 [佛学] 类别查询之 ISBN/ISSN：444-55454
　　卷期： n.2 日期：1988.10.01 页数：1-63
　　“无我法门”是佛教的重心，佛法的心要，惟独“离常又离断的无我法门”堪任简别异学; 可是，佛陀处中道所说“有业报而无作者”之无我法门，甚深难见，不易通达. 加上“我”“无我”各有多义，只从汉译经典我，无我字面上望文生义，很可能产生误解; 不能如实知第一义谛之“无我”，不能如实观察空相应缘起随顺的“我”，亦不能善解世间名字平等假名说“我”. 甚至，和异学同流，落入“恶取无我”; 或是漏习增上，直取“真我”与外道合污. 恶取“无我”与妄执“有我”，导至生死流转; 如实知：有缘起，相对之“我”，无自有，常存，绝对自在之“我”，才能如法修行，得菩提证涅槃. 为自求解脱，须深观“无我，无我所，无我慢系著使”才能身证自利; 为度脱天下，须空相应随顺缘起 (无我而有作业)，才能广行利他. “我”，“无我”之多义，不只汉文很难辨别所指何义; 在梵语，巴利语，亦具同样困难. 本文依据北传 四部《阿含经》，参考南传 五《`Nikaya`》，分析“种种我，我所见之内容”，列举“种种无我，无我所之观察法”，指出“舍断我，我所见，我慢系著使之行法”; 希望有助读者“分证无我，无我所”，乃至“究竟证我慢尽”现法涅槃! The middle way doctrine of "no self" which theAwakened One proclaimed is the heart and veryessence of Buddhism. It is beyond both eternalismand nihilism，and enables us to distinguish betweenthe dharma and other teachings. However，thisdoctrine of "on self" which accepts a fruit fordeeds but no doer，is very profound，hard to see,and not easy to penetrate. The terms "self" and "noself" moreover have many meanings. If we interpretthem only by looking at their renderings in ChineseBuddhist texts, misunderstandings are bound toarise. It is impossible to realistically observe the"self" which is essentially empty and arises incompliance with conditions, or to know well the"self" which is a conventional term of worldlyparlance，unless one understands "no self" as itreally is on the level of absolute truth. One mayeven follow the example of other teachers and fallinto the trap of "the extreme view of no self"，oroutrightly accept a "true self" as taught indifferent religions.Belief in "the extreme view of no self" andclinging to an "truly existing self" leads into`samsara`. Only if one knows in accordance withreality that there is merely a "self" which isconditioned and relative，but no independentlyexisting，eternal，absolute，self-mastering "self",is it possible to practice in conformity with thedharma, attain bodhi，and realize `nibbana`. Inorder to strive for one's owm liberation，one mustcontemplate in a profound way this no self，no mine,and absence of the tendency for pride so that onecan personally gain realization and benefitone-self. If you want to liberate all beings, it isnecessary to operate in conjunction with emptinessfollowing causes and conditions, i.e. acting withouta self. Only thus is it possible to benefit otherson a large scale.It is not only difficult in Chinese to indicateclearly what "self" and "no self" denote. The sameproblem exists in Sanskrit and Pali. Based on thefour Agamas of the Northern Tradition，the presentpaper collates the five `Nikayas` of the SouthernTradition while analyzing the contents of thedifferent views on "self" and "no self"，listing thevarious approaches to the observation of no self andno mine，and pointing out the practical methods forabandoning and cutting off the views of "self" and"mine" as well as the tendency for pride. Ithopefully helps the reader to realize step by step"no self" and "no mine" up to the completeextinction in of pride and the direct experience of`nibbana`.