How to Save Yourself
自我拯救
Oneself, indeed, is one's savior, for what other savior would there be?
没有别人能拯救你，只有自己才是自己的拯救者。
With oneself well controlled the problem of looking for external savior is solved, (Dhammapada 166)
只有自我拯救才能解决问题，寻求外在的拯救者，解决不了问题。
As the Buddha was about to pass away, His disciples came from everywhere to be near Him. While the other disciples were constantly at His side and in deep sorrow over the expected loss of their Master, a monk named Attadatta went into his cell and practised meditation. The other monks, thinking that he was unconcerned about the welfare of the Buddha, were upset and reported the matter to Him. The monk, however, addressed the Buddha thus, 'Lord as the Blessed One would be passing away soon, I thought the best way to honour the Blessed One would be by attaining Arahantship during the lifetime of the Blessed One itself.' The Buddha was pleased by his attitude and his conduct and said that one's spiritual welfare should not be abandoned for the sake of others.
当佛陀即将入灭时，弟子们从四方八面涌来，他们围绕在佛陀身边，为即将失去伟大的导师而感到悲伤。唯有阿塔达尊者(Attadatta)毅然离开愁云密布的僧众，独自去修精进禅修，僧众对他那种不关怀佛陀的行为表示不满。当佛陀知道这件事后，召见了阿塔达尊者。阿塔达尊者说：「世尊！您即将入灭，我认为回报您最好的方法是在您入灭前，证得阿拉汉果。」佛陀听了很高兴，于是对僧众开示道：
「利益他人的事虽然重大，可是不要忘记自己进展。懂得关心自己进展的人，才能专注于一切利益他人的行为。」《法句经》V.166
In this story is illustrated one of the most important aspects of Buddhism. A person must constantly be on the alert to seek his own deliverance from Samsara, and his 'salvation' must be brought about by the individual himself. He cannot look to any external force or agency to help him to attain Nibbana.
这个故事表明了佛教徒一个重要的问题，意味着一个人要不断的警惕自己，使自己从生死轮回中解脱。「解脱」需要的是个人的努力，而不是祈求外在的力量，或某个「代理」的帮助。
People who do not understand Buddhism criticize this concept and say that Buddhism is a selfish religion which only talks about the concern for one's own freedom from pain and sorrow. This is not true at all. The Buddha states clearly that one should work ceaselessly for the spiritual and material welfare of all beings, while at the same time diligently pursuing one's own goal of attaining Nibbana. Selfless service is highly commended by the Buddha.
有些人不了解佛教，认为这种观念是一种自私自利的行为，只为个人脱离苦难、获得自由而努力。他们的批评一点也不对。佛陀清楚的说过：「一个人应该在为众生精神或物质的幸福而工作的同时，精进的追求个人达到涅槃的目的。」无私无我的奉献和服务，就是佛教徒的最高精神境界。
Again, people who do not understand Buddhism may ask, 'It may be all right for the fortunate human beings, in full command of their mental powers, to seek Nibbana by their own efforts. But what about those who are mentally and physically or even materially handicapped? How can they be self-reliant? Do they not need the help of some external force, some god or deva to assist them?
有些人不禁要问：「对身心健全的人来说，他们有善的因缘去驾驭他们的心，从而证悟涅槃，这是好理解的。但是，那些心智残障、生理残障、或物质匮乏的人，怎么办？他们又如何自我拯救？他们难道不需要依据那些外来的力量，『神』或其他的援助吗？」
The answer to this is that Buddhists do not believe that the final release must necessarily take place in one life time. The process can take a long time, over the period of many births. One has to apply oneself, to the best of one's ability, and slowly develop the powers of self reliance. Therefore, even those who are handicapped mentally, spiritually and materially must make an effort, however small, to begin the process of deliverance.
这问题的答案是：佛教徒不相信最后的解脱必须在这一世完成。解脱的历程需要很长的时间，经过多生多世的磨练。一个人必须以自己的能力，发挥自己的长处，靠自己的力量自我解脱。因此，那些身、心有障碍或物质匮乏的人，也一样要靠自己的努力，不管他的力量多小，精进、努力就是唯一达到涅槃的过程。
Once the wheels are set in motion, the individual slowly trains himself to improve his powers of self-reliance. The tiny acorn will one day grow into a mighty oak, but not overnight. Patience is an essential ingredient in this difficult process.
当修行的轮子在转动时，一个人慢慢的自我训练，靠自己的力量改善一切。一颗微小的种子，有一天也会茁壮成长，成为一棵大树。但是，这不是一朝一夕就可以完成的。在这种困难的过程中，耐心是必要的因素。
For example, we know from experience how many parents do everything in their power to bring up their children according to the parents' hopes and aspirations. And yet when these children grow up, they develop in their own way, not necessarily the way the parents wanted them to be. In Buddhism, we believe that while others can exert an influence on someone's life, the individual will in the end create his own kamma and be responsible for his own actions. No human being or deva can, in the final analysis, direct or control an individual's attainment of 'the ultimate salvation'. This is the meaning of self-reliance.
举个例子来说，我们都知道，做父母的经常都按照自己的希望和抱负来教导孩子，然而，孩子长大后，却拒绝了父母为他们安排的一切，他们要发展他们自己的一套。在佛教里，相信一个人能影响另一个人的一生。但是到最后，个人的意识创造了他自己的业力，并为他个人的行为负责。无论是人类或天人，都不能协助或控制他人的解脱，解脱要靠自己。
This does not mean that Buddhism teaches one to be selfish. In Buddhism, when someone seeks, by his own effort, to attain Nibbana, he is determined not to kill, steal, tell lies, lust after others, or lose the control of his senses through intoxication. When he controls himself thus he automatically contributes to the happiness of others. So is not this so-called 'selfishness' a good thing for the general welfare of others?
这不是意味着佛教是自私的。佛教徒以自己的努力去证悟涅槃，他持守戒律不杀生、不偷盗、不邪淫、不妄语、不喝那些能导致感官失控的酒。当一个人能有效的控制自己，他就能自动的为他人提供幸福。这种所谓的「自私」，何尝对人没有好处呢？
On a more mundane level it has been asked how the lower forms of life can extricate themselves from a mere meaningless round of existence. Surely in that helpless state some benevolent external force is necessary to pull the unfortunate being from the quicksand. To answer this question we must refer to our knowledge of the evolution theory. It is clearly stated that life begin in very primitive forms?no more than a single cell floating in the water. Over millions of years these basic life forms evolved and became more complex, more intelligent. It is at this more intelligent level that life forms are capable of organization, independent thought, conceptualization and so on.
就生态层次而言，有人要问：「那些低等动物，如何自我拯救呢？当然，在无助的情况下，一些外在的慈悲力，将那些不幸的低等动物，从困难中拯救出来。回答这一问题的同时，我们要对「进化论」有一定的了解。「进化论」清楚的说明，生命的原始形态，是水中浮游的单细胞，经过数亿年的发展，这些基本的生命形态演进成更复杂和具有智慧的生命。这些有智慧的生命形态，能够组织、能够独立思考，并拥有将事物概念化的能力等等。
When Buddhists talk about the ability to save oneself, they are referring to life forms at this higher level of mental development. In the earlier stages of evolution kammic and mental forces remain dormant, but over countless rebirths, a being raises itself to the level of independent thought and becomes capable of rational rather than instinctive behavior. It is at this state that the being becomes aware of the meaninglessness of undergoing endless rebirths with its natural concomitants of pain and sorrow. It is then that the being is capable of making its determination to end rebirth and seek happiness by gaining enlightenment and Nibbana. With this high level of intelligence, the individual is indeed capable of self-improvement and self-development.
佛陀所说的自我拯救，是针对较高层次的生命形态而言。在早期的生命中，心识和业力是潜伏的，当经过无数次的轮回转世，才提升到能够独立思考的生命形态，成为更有理性，而不是本能了。在这个阶段，众生觉察到毫无意义，无休无止的生死轮回，和他那如影随形的痛苦和烦恼。然而，众生都拥有了断生死的能力，他们运用较高层次的智慧，获得觉悟和涅槃，寻求永恒的幸福。以这种高层次的智能而言，每个人都有能力自我改善和自我发展。
We all know human beings are born with very varying levels of intelligence and powers of reasoning. Some are born as geniuses, while at the other end of the spectrum, others are born with very low intelligence. Yet every being has some ability to distinguish between choices or options, especially when they concern survival. If we extend this fact of survival even to the animal world we can distinguish between higher and lower animals, with this same ability (in varying degrees of course) to make choices for the sake of survival.
我们知道，人类的才智水平和理性力量都不相同。有些人天生就是天才，而有些人智障。但是，人类还是拥有某种程度的能力去分辨、选择和取舍。如果，我们把这种生存的现象。延伸到动物界中，我们就能分辨高等与低等动物。但是，动物一样有分辨、选择和取舍的能力，只是程度有所不同而已。
Hence, even a lower form of life has the potential to create a good kamma, however limited its scope. With the diligent application of this and the gradual increase of good kamma a being can raise itself to higher levels of existence and understanding.
因此，一切低等动物也同样具备开创善业的能力，虽然在范围受了一定的限制。分辨、选择和取舍，精进和努力，慢慢的积累善业，所有低等的动物都能提升他们再生的境界和智力。
To look at this problem from another angle, we can consider one of the earliest stories that have been told to show how the Buddha-to-be first made the initial decision to strive for Enlightenment. A great many rebirths before the Buddha was born as Siddharta, he was born as an ordinary man.
从另一个角度来看这个问题，佛陀在他多生多世的本生故事里告诉我们，在佛陀证悟前的许多过去生中，他不仅是个普通人，有时还是动物呢。
One day while traveling in a boat with his mother, a great storm arose and the boat capsized, throwing the occupants into the angry sea. With no thought for his personal safety, the future Buddha carried his mother on his back and struggled to swim to dry land. But so great was the expanse of water ahead of him that he did not know the best route to safety. When he was in this dilemma, not knowing which way to turn, his bravery was noticed by one of the devas. This deva could not physically come to his aid, but he was able to make the future Buddha know the best route to take. The young man listened to the deva and both he and his mother were saved. There and then he made a firm determination not to rest until he had finally gained Enlightenment.
在佛陀的某一个前世，他与母亲一同乘船出海，遇到风浪船翻了，所有的人都掉进大海中。他不顾自己的安全，背负起自己的母亲，在大海中浮游，他不知道怎样才能获救，哪一个方面才是正确的。就在这时候，他的勇敢和诚意，感动了天神，天神为他指引了正确的方向，并暗中保护他，他和他的母亲因此而获救。
后来，他觉悟到如果用同样的方法来拯救众生，那该多好啊！于是，他下定决心，永不停息，一直到获得最后的证悟为止。
This story illustrates the fact that Buddhists can and do seek the help of devas in their daily life. A deva is a being who by virtue of having acquired great merit (like the king of the devas) is born with the power to help other beings. But this power is limited to material and physical things. In our daily existence, we can seek help of the devas (when misfortune strikes, when we need to be comforted, when we are sick or afraid, and so on).
这个故事也说明了一件事，佛教徒可以在日常生活中获得天神的庇佑。天神因为积累了很大的功德，他们有能力帮助众生，不过，这种帮助仅限于物质或生理，而不是精神的发展。我们在日常生活中，如不幸的事发生、受到打击、生病、害怕和需要安慰时，都可以祈求「神」的庇佑。
The fact that we seek the aid of these devas means that we are still tied to the material world. We must accept the fact that by being born we are subject to physical desires and needs. And it is not wrong to satisfy these needs on a limited scale. When the Buddha advocated the Middle Path, He said that we should neither indulge ourselves in luxury nor completely deny ourselves the basic necessities of life.
当我们祈求「神」庇佑时，我们仍然与物质世界牢牢的系缚在一起。我们要接受一个事实，有「生」就有生理的欲望，也就受到物质条件的局限。在某些范围内，满足这些希望是无可厚非的。佛陀提倡中道的生活，他教导我们不应该沉迷于奢侈的物质生活，也不应该排斥基本生活的需要。
However, we should not stop at that. While we accept the conditions of our birth, we must also make every effort, by following the Noble Eightfold Path, to reach a level of development where we realize that attachment to the material world creates only pain and sorrow.
但是，我们不应该停留在这一阶段。我们应该接受「生」的因缘条件，努力追随「八圣道」开发我们的精神领域，并了解执着于物质的世界，会产生痛苦和烦恼。
As we develop our understanding over countless births, we crave less and less for the pleasures of the senses. It is at the stage that we become truly self-reliant. At this stage, the devas cannot help us anymore, because we are not seeking to satisfy our material needs.
当我们经历无数生死而开发我们的智慧后，我们对感官、物质的欲望越来越少。在这个阶段，我们要靠的是自己，就连天神也帮不了我们。因为，我们不再需要物质的满足。
A Buddhist who really understands the fleeting nature of the world practises detachment from material goods. He is not unduly attached to worldly goods. Therefore he shares these goods freely with those who are more unfortunate than he is: he practises generosity. In this way again a Buddhist contributes to the welfare of others.
佛教徒了解世间一切本来无常的事实，不执着于物质，不执着于世间所有。因此，将自己的所有无私的奉献和布施。这是佛教徒对他人或社会福利的一种贡献。
When the Buddha gained Enlightenment as a result of His own efforts, He did not selfishly keep this knowledge to Himself. Rather, He spent no less than forty five years imparting His knowledge not only to men and women but even to the devas. This is Buddhism's supreme example of selflessness and concern for the well-being of all living things.
当佛陀证悟后，他毫无保留于他的智慧，他花了四十五年的时间，传授他的智慧，不仅传授给人类，也传授给天人。这是佛教不自私的例子，佛教关心一切众生的利益。
It is often said that the Buddha helped devotees who were in trouble not through the performance of miracles such as restoring the dead to life and so on, but through His acts of wisdom and compassion.
有人说，佛陀不帮助那些有困难的虔诚信徒。的确，在佛教历史中，并没有记载以神通治病或令死人复活的案例。佛陀仅以他的大悲心和智慧教导佛法。
In one instance, a woman named Kisa Gotami went to seek the help of the Buddha in restoring her dead child to life. Knowing that He could not reason with her as she was so distressed and overwhelmed with grief, the Buddha told her that she should first obtain a handful of mustard seeds from a person who had never lost a dear one through death. The distracted woman ran from house to house and while everyone was only too willing to give her the mustard seeds, no one could honestly say that he or she had not lost a dear one through death. Slowly, Kisa Gotami came to the realization that death is a natural occurrence to be experienced by any being that is born. Filled with this realization she returned to the Buddha and thanked Him for showing her the truth about death.
有一回，一名叫做齐撒.乔达弥(Qisa Gotam)的妇女，恳求佛陀令他死去的孩子复活。佛陀知道在她的悲恸的打击下，精神受到很大的伤害，无法理智的说服她。佛陀要那名妇女到一家没有死过人的家庭，要一把芥子。每个人都愿意送给那名妇女芥子，可是每个家庭都曾经死过人。妇女这时觉悟到死亡是一种自然的规律，有生必定有死。她回到佛陀那里，感谢佛陀对她开示有关死亡的真正意义。
Now, the point here is that the Buddha was more concerned with the woman's understanding about the nature of life than giving her temporary relief by restoring her child to life; the child would have grown old and still have died. With her greater realization Kisa Gotami was able not only to come to terms with the phenomenon of death but also to learn about the cause of sorrow through attachment. She was able to realize that attachment causes sorrow, that when attachment is destroyed, then sorrow is also destroyed.
这里要指出的重点是，佛陀关心那名妇女，并协助她了解生命的本质，更甚于令她得到暂时的慰藉或开解。就算把孩子救活，孩子长大后，将来还是一样要面对死亡。那名妇女的体验，不但令他理解了死亡的真相，也理解到「执着」是一切烦恼之因。一但「执着」消失后，一切烦恼也跟着消失了。
Therefore in Buddhism, a person can seek the help of external agencies (like devas) in the pursuit of temporal happiness, but in the later stages of development when attachment to the worldly conditions ceases, there begins the path towards renunciation and enlightenment for which one must stand alone. When a man seeks to gain liberation, to break away from the endless cycle of birth and death, to gain realization and enlightenment, he can only do this by his own efforts, by his own concentrated will power.
佛教不排除可以藉外在力量(天神)的帮助而获得短暂的快乐。但是，到了放弃世间一切因缘和执着，突破生死轮回，寻求自我解脱时，唯有靠自己的努力精进、专注和坚韧不拔的意志力。
Buddhism gives great dignity to man. It is the only religion which states that a human being has the power to help and free himself. In the later stages of his development, he is not at the mercy of any external force or agency which he must constantly please by worshipping or offering sacrifices.
佛教给人很大的尊严，它是唯一主张人类有潜在的力量来获得自我拯救的宗教。在人类发展精神领域的最后阶段，不必透过各种牺牲祭祀、祷告、祈求于外在的力量或「代理」来获得他们的恩惠或施舍。
