..續本文上一頁人”及“我”的觀念作一番分析闡釋。

　　What we call a ”being” or an ”inpidual”, or ”I”, according to Buddhist philosophy, is only a combination of ever-changing physical and mental forces or energies, which may be pided into five groups or aggregates (paňcakkhandha). The Buddha says: ”In short these five aggregates of attachment are dukkha”. [7] Elsewhere he distinctly defines dukkha as the five aggregates: ”O bhikkhus, what is dukkha

　　 It should be said that it is the five aggregates of attachment”. [8] Here it should be clearly understood that duhhka and five aggregates are not two different things: the five aggregates themselves are dukkha. We will understand this point better when we have some notion of the five aggregates which constitute the so-called ”being”. Now, what are these five

　　根據佛教哲學，所謂“衆生”、“個人”及“我”，只是經常在變動著的物質與精神力量或能力的綜合。這種組合可以分成五類，或稱五蘊。佛說：“簡言之，這五類能執著的組合體(五取蘊)就是苦。”﹝注八﹞在別的經中，他更明白地以五取蘊作爲苦的界說。他說：“比丘們啊！什麼是苦呢？應該說它就是五種能執著的組合體(五取蘊)。”﹝注九﹞于此，必須要明白了知的就是：苦與五蘊並不是兩個不同的東西。五蘊本身即是苦。我們對于構成所謂“衆生”的五蘊，稍爲有點概念之後，對于這一點當有更進一步的了解。現在且說這五蘊是那些東西。

　　The Five Aggregates

　　五蘊

　　The first is the Aggregates of Matter (Rūpakkhandha). In this term ”Aggregates of Matter” are included the traditional Four Great Elements (cattāri mahābbūtāni), namely, solidity, fluidity, heat and motion, and also the Derivatives (upādāya- rūpa) of the Four Great Elements. [9] In the term ”Derivatives of Four Great Elements” are included our five material sense-organs, i.e., the faculties of eye, ear, nose, tongue, and body, and their corresponding objects in the external world, i.e., visible form, sound, odour, taste, and tangible things, and also some thoughts or ideas or conceptions which are in the sphere of mind-objects (dharmāyatana). [10] Thus the whole realm of matter, both internal and external, is included in the Aggregate of Matter.

　　第一是物質的組合之類——色蘊。 在這色蘊之中，包括有傳統的四大種性，就是堅性(地)、濕性(水)、暖性(火)與動性(風)，以及四大的衍生物。﹝注十﹞這些衍生物包括我們的五種感覺器官(根)，也就是眼、耳、鼻、舌、身，以及在外境中與它們相應的對象(塵)，也就是色、聲、香、味、觸等。尚有某種思想、意念或觀念爲我們精神活動的對象者(法塵)。﹝注十一﹞因此，色蘊包括了整個物質的領域，在內和在外的都算。

　　The second is the Aggregate of Sensations (Vedanākkhandha). In this group are included all our sensations, pleasant or unpleasant or neutral, experienced through the contact of physical and mental organs with the external world. They are of six kinds: the sensations experienced through the contact of the eye with visible forms, ear with sounds, nose with odour, tongue with taste, body with tangible objects, and mind (which is the sixth faculty in Buddhist Philosophy) with mind-objects or thoughts or idea. [11] All our physical and mental sensations are included in this group.

　　第二是感覺組合之類——受蘊。 這一蘊包括我們身心器官與外界接觸到的所有感覺：愉快的、不愉快的，以及既非愉快又非不愉快——中性——的。這些感覺可分六種：由眼根與色塵相接而生的感覺；耳根與聲塵、鼻根與香塵、舌根與味塵、身根與觸塵、意根(佛教哲學中的第六識)與法塵(思想與意念)﹝注十二﹞等相接而生的感覺。也就是說，我們身心的一切感受，都包括在此蘊之中。

　　A word about what is meant by the term “Mind” (manas) in Buddhist philosophy may be useful here. It should clearly be understood that mind is not spirit as opposed to matter. It should always be remembered that Buddhism does not recognize a spirit opposed to matter, as is accepted by most other systems of philosophies and religions. Mind is only a faculty or organ (indriya) like the eye or the ear. It can be controlled and developed like any other faculty, and the Buddha speaks quite often of the value of controlling and disciplining these six faculties. The difference between the eye and the mind as faculties is that the former senses the world of colours and visible forms, while the latter senses the world of ideas and thoughts and mental objects. We experience different fields of the world with different senses. We cannot hear colours, but we can see them. Nor can we see sounds, but we can hear them. Thus with our five physical sense-organs-eye, ear, nose, tongue, body-we experience only the world of visible …

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