..續本文上一頁(PTS). P. 420 ff.
[2] A (Colombo, 1929), p. 49
[3] Mahãdukkhakkhandha-sutta, M I (PTS), p. 90.
[4] M I (PTS), p. 85 ff; S III (PTS), p. 27 ff.
[5] M I (PTS), p. 87.
[6] Vism (PTS), P. 499; Abhisamuc, p. 38.
[7] Samkhittena pancupādānakkhandhā dukkhā. S V (PTS), p. 421
[8] S III (PTS), p. 158
[9] S III (PTS),p. 59
[10] Abhisamuc, p. 4. Vibh.p.72. Hhs. p. 133§594
[11] S III (PTS), p. 59.
[12] S III (PTS), p.60
[13] Mental Formations” is the term now generally used to represent the wide meaning of the word samkhāra in the list of Five Aggregates. Samkhāra in other contexts may mean anything conditioned, anything in the word, in which sense all the Five Aggregates are samkhāra.
[14] A (Colombo, 1929), p. 590- Cetanā”ham bhikkhave kammam vadāmi. Cetayitvā kammam karoti kāyena vācā manasā.
[15] Abhisamuc, p.6.
[16] S III (PTS), p.60.
[17] According to Mahāyāna Buddhist philosophy the Aggregate of Consciousness has three aspects: citta, manas and vijňāna, and the Ālaya- vijňāna (popularly translated as ”Store-Consciousness”) finds its place in this Aggregate. A detailed and comparative study of this subject will be found in a forthcoming work on Buddhist philosophy by the present writer.
[18] S III (PTS), p.61
[19] Mahātanhāsamkhaya-sutta, M I (PTS), p. 256 ff.
[20] MA II (PTS), pp. 306-307
[21] S III (PTS), p. 58.
[22] A (colomo, 1929), p. 700. These words are attributed by the Buddha to a Teacher (Satthā) named Araka who was free from desires and who lived in the dim past. It is interesting to remember here the doctrine of Heraclitus (about 500 B.C) that everything is in a state of flux, and his famous statement: ”You cannot step twice onto the same river, for fresh waters are ever flowing in upon you.”
[23] The doctrine of Anatta ”No-Self” will be discussed in Chapter VI.
[24] In fact Buddhaghosa compares a ”being” to a wooden mechanism (dāruyanta). Vism. (PTS), pp. 594-595
[25] Vism. (PTS), p.513
[26] S II (PTS), pp. 178-179; III pp.149, 151
[27] A V (PTS), p. 113
[28] S V (PTS), p. 437. In fact the Buddha says that he who sees any one of the Four Noble Truths sees the other three as well. These Four Noble Truths are interconnected.
[29] There is a statue from Gandhara, and also one from Fou-Kien, China, depicting Gotama as an ascetic, emaciated, with all his ribs showing. But this was before his Enlightenment, when he was submitting himself to the rigorous ascetic practices which he condemned after he became Buddha.
[30] Abhisamuc, p. 7.
[31] M II (PTS), p. 121
[32] For these Seven Factors of Enlightenment see Chapter on Meditation, p. 75.
注釋：
一：見一九二二年阿陸葛馬(Alutgama)版律藏《大品轉*輪經》第九頁以次各頁；巴利文學會版《雜部經》第五集第四二零頁以次各頁。
二：此處巴利原文Dukkha一字在英文原著並未譯成英文，理由見下文。
叁：見一九二九年哥侖坡版《增支部經》第四十九頁。
四：見巴利文學會版《中部經》第五集第九十頁大涅槃經。
五：見巴利文學會版《中部經》第一集第八十五頁以次各頁及同版《雜部經》第叁集第廿七頁以次各頁。
六：見巴利文學會版《中部經》第一集第八十七頁。
七：見巴利文學會版《清淨道論》第四九九頁及《阿毗達摩集論》(一九五零年山提尼克坦版)第叁十八頁。
八：見巴利文學會版《雜部經》第五集第四二一頁。
九：見巴利文學會版《雜部經》第叁集第一五八頁。
十：見同書第叁集第五十九頁。
十一：見《阿毗達摩集論》第四頁。
十二：見巴利文學會版《雜部經》第叁集第五十九頁。
十叁：見巴利文學會版《雜部經》第叁集第六十頁。﹝想蘊(Sanjna， Pali Sanna)不僅是perception而且是conception概念及意念，所以不能說只有六種，著者太著重perception之義，故有此曲解，本人殊不同意。編者張澄基識﹞﹞又：《阿毗達摩集論》，無著造，大正藏一六零五，六六四頁及安慧造，大正藏一六零六，六九五頁，皆由六根、六塵中說明想蘊並不是只限于此六種，想蘊就是思想及概念。張澄基識。
十四：“心所”一詞現常用以代表五蘊中意義甚廣的“行”字。“行”字在其它行文中之意義，幾可代表任何有爲法，任何世間之物，乃至五蘊，無不是“行”。
十五：見一九二九年哥侖坡版《增支部經》第五九零頁。
十六：見《阿毗達摩集論》第六頁。
十七：見巴利文學會版《雜部經》第叁集第六十頁。(此處著者亦犯與前面一般的錯誤，見注十叁，編者張澄基識。)
十八：根據大乘佛教哲學，識蘊分心、意、識叁義。阿賴耶識(通常譯作藏識)即在此蘊中。本書著者現正從事寫作一部佛教哲學之專著，不久即將出版。其中對此課題將有詳盡之比較研究。
十九：見巴利文學會版《雜部經》第叁集第六十一頁。
二十：如果眼識只察覺到顔色，而不知是藍的，那麼此處所謂的顔色究竟是什麼意義呢？沒有紅、黃、藍······的顔色，究竟是什麼顔色呢？張澄基識。
二十一：見巴利文學會版《中部經》第一集第二五六頁起 Mahatanhasamkhaya Sutta(譯者注：約相當于漢譯《中阿含》二零一嗏帝經。)
二十二：見巴利文學會版《中部經》覺音疏第二集第叁零六至叁零七頁。
二十叁：見巴利文學會版《雜部經》第叁集第五十八頁。
二十四：見一九二九哥侖坡版《增支部經》第七零零頁。佛稱此語乃他多生以前的一位師尊叫做阿邏伽的無欲仙人所說。尚憶西元前五世紀頃之希臘哲人赫拉克利脫氏Heraclitus也曾創一切皆遷流不息之說。他的名言是：“你不可能兩次伸足入同一河流，因爲新的水在不斷流向你處。”
二十五：無我的教義在第六章內再行詳論。
二十六：事實上，覺音曾將“生靈”比擬爲一木製機器。見巴利文學會版《清淨道論》第五九四至五九五頁。
二十七：見巴利文學會版《清淨道論》第五一叁頁。
二十八：見巴利文學會版《雜部經》第叁集一七八頁至一七九頁，及一四九頁至一五一頁。
二十九：見同版《增支部經》第五集第一一叁頁。
叁十：見同版《雜部經》第五集第四叁七頁。事實上，佛說在任何人如見到四聖谛中任何一谛，即見余谛。四聖谛是互相關連的。
叁十一：犍陀羅國及中國之福建兩地，各有佛修苦行之像，形容枯槁，脅骨盡露。但此爲佛得道前厲修苦行之像。佛得道後，即嚴斥此種修持爲非法。
叁十二：見《阿毗達摩集論》第七頁。叁十叁：見巴利文學會版《中部經》第二集第一二一頁。
叁十叁：關于七覺支請參閱“修習：心智的培育”章。
《佛陀的啓示 第二章 第一聖谛：苦谛 Chapter II· The First Noble Truth: Dukkha》全文閱讀結束。