[無我]是佛教所獨有的觀念，但[有我]也是佛教《涅槃經》所強調的重點. 本文對這[無我] 與[有我]問題作出比較探究，釐清，圓通與整合. 筆者先舉述十二因緣法，三法印等[無我]的依據，繼而舉述《涅槃經》，觀音圓通等[有我]的依據，再分析[我]的內涵是什麼，更引《楞嚴經》七處徵心與十翻顯見作為印證，最後達成釐清與整合等的成果. [無我]的實際意義是無小我. 所謂[小我]是指在因緣所生法範籌內的生滅心的我，也是以第八阿賴耶識污染部分為主的個別性的我. 相對地，[有我]的實際意識是有真我. 所謂[真我]是指不生不滅心的存在，是在非因緣所生法範疇內展現的同體性的我，在因緣所生法範疇內真我也一直存在著的. 但卻無法把真我找出來. 更重要的是，無小我與有真我具修證上一以貫之的整合性; 這表示在捨棄小我後接下去的就是真我的展現. 唯識學的[阿羅漢位捨]表示在得到阿羅漢果位的真我之時，就是捨棄了阿耶賴識的小我之時. 雖用有為法在因緣所生法範疇無法把真我找出來，但人們的不斷努力也獲致了十分接近真我的結果. 在約四百年前，笛卡兒體認到最接近真我的思維性的[我]. 在約三百年前，康德體認到確有本體性的真我存在，但也肯定物自體或真我是無法找到的. 最後在約八十年前，量力學的波函數Ψ 發展出來，它可以被視為本體或真我在因緣所生法範疇內的投影，但仍是無法觀測到Ψ. 這大概就是在<因緣所生法>範疇內最接近本體的表述了. 無小我與有真我的在生活及修證上都具備極高的實際利益與價值. 在生活上做到 [無我] 便可擺脫因我而引發的種種壓力與煩惱，可得到身心健康. 在修證上須做到無小我，真我才會展現出來. 因此不論是在哲學理念上或是實際生活及修證上都需要無小我與有真我. 釋迦佛在《解深密經》裡提出一種[自性涅槃]理念. 即一切諸法都無都[無自性]. 這種都[無自性]的基本屬[性]即是[無自性性]. 很明顯地，[無自性性]是個正確而真實的[理念] . 當你進入這個理念時，你可得到一種[安住]，[無為]，乃至於[無生無滅，本來寂靜，自性涅槃]. 這種[無自性性的自性涅槃]可能是修練[無我]方便法門之最殊勝者. Non-self is the unique notion of Buddhism as compared to the other religions, but the existence of self or personality is also emphasized in the "Nirvana Sutra" of Buddhism. The aim of this writing is to make comparative studies, clear up the puzzles, bridge the gap and integrate the two apparently contradictory notions. We first state the notion of Non-self by citing the twelve nidanas or chains of existence，three proofs, etc. Then we mention the notion of self in accordance with "Nirvana Sutra",Enlightenment of Kuan-yin Bohdisattva, etc. Subsequently，we analyze what "self9 is. And finally，the well-known "seven locations of seeking the mind"，and "ten cases of exhibiting the self in visual consciousness" in "Surangama Sutra" are cited to justify our claim on the no-self/self issue.The true meaning of no-self in Buddhism is the non-existence of unchanging individual self. By "individual self" we mean the self of an individual living being with changing mind or thoughts in the cause-and-effect realm. This individual self is associated with the contaminated portion of Alaya consciousness. In contrast，the true meaning personality self is the true self or holistic personality，that is non-creating，non-annihilating，and exhibiting as same-body personality in non cause-and-effect realm. Even in the realm of cause-and-effect or conditioned origination，the true self always exists in a hidden way，viz.，exists but can not be found.More important is that non-self is a prerequisite of exhibiting the same-body true-self. This fact is clearly written in Consciousness-only School doctrine，viz.，"When reaching the stage of Arhan，the Alaya consciousness is detached."To search for the true self in western philosophy，Rene Descartes did seriously consider the existence of self about 400 years ago. His result was that "Because I can think，I must exist". About 300 years ago，Immanuel Kant stated firmly that ontological self，called the Thing-in-itself，exists but can neither be found nor known. More recently about 80 years ago，the quantum mechanical wave function was developed to represent a system，which can be regarded as a projection of noumenon onto the cause-and-effect realm. This Ψ may be the most explicit expression of noumenon in the cause-and-effect realm.Practice of non-self may be very useful in both daily life and Buddhist cultivation. If one is freed from consideration and/or worries of his personal profits and his selfishness, he has reduced stress and annoyance in his mind and therefore gets happiness and health. In practicing Buddhism，practice of non-self enables him to advance in the way of exhibiting his true self.In "Sandhi-nirmocana Sutra" Buddha Sykyamuni states a notion of "self-nature nirvana". This is based on the fact that all dharmas have none self-nature，or more precisely，none unchanging self-nature. The very nature of the none self-nature is a concept or notion and is known as the "none self-nature nature". Clearly，this none self-nature nature is a notion of truth. When a person enters into the notion，he may easily abide in a steady state of mind，f
