..續本文上一頁forms, sound, odours, tastes and tangible objects. But these represent only a part of the world, not the whole. What of ideas and thoughts
They are also a part of the world. But they cannot be sensed, they cannot be conceived by the faulty of the eye, ear, nose, tongue or body. Yet they can be conceived by another faculty, which is mind. Now ideas and thoughts are not independent of the world experienced by these five physical sense faculties. In fact they depend on, and are conditioned by, physical experiences. Hence a person born blind cannot have ideas of colour, except through the analogy of sounds or some other things experienced through his other faculties. Ideas and thoughts which form a part of the world are thus produced and conditioned by physical experiences and are conceived by the mind. Hence mind (manas) is considered a sense faculty or organ (indriya), like the eye or the ear.
在這裏，對于佛教哲學中“意”之一字的涵義，似有略作解釋的必要。“意”並不是與物質相對的精神，這一點務必要弄清楚。佛教不承認有與物質相對立的精神，像別的宗教與哲學體系中所承認者。這一點尤須牢記在心。“意”只不過是一個器官或官能，與眼耳一般。它像別的官能一樣，可以予以控製及發展。佛就常常控製及鍛煉六種官能的價值。眼的官能與“意”的官能之不同處，在于前者所感覺的是顔色及形態的世界，而後者所感覺的則是各種意象、思想等心靈活動的對象(心所有法)的世界。我們以不同感官，感受世間不同領域的事物。我們不能聽見但是可以看得見顔色。我們也不能看見但是可以聽見聲音。以我們的五官——眼、耳、鼻、舌、身，我們只能經驗有色、有聲、有香、有味和可以捉摸的世界。但這些僅是世界的一部份而不是全體。意念和思想怎麼樣呢？它們也是世界的一部份，但是它們不能用眼、耳、鼻、舌、身等官能來察覺，只能用另一種官能——“意根”來體會。意念與思想，並不是與其它五種肉體官能所能經驗到的世界無關。事實上，它們是建立于色身經驗之上，而依之爲移轉的。因此，生來盲目的人，不可能有色彩的意念，僅能靠聲音或其它感官所經驗到的事物作譬，而得到某種程度的色的概念。所以，構成一部份世界的意念和思想，雖在意根內形成，它們卻是由色身的經驗所産生，而受其限製。因此，意根也被認爲是一個感覺的器官或官能，和眼根、耳根一樣。
The third is the Aggregate of Perceptions (Saňňākkhandha). Like sensations, perceptions also are of six kinds, in relation to six internal faculties and the corresponding six external objects. Like sensations, they are produced through the contact of our six faculties with the external world. It is the perceptions that recognize objects whether physical or mental. [12]
第叁是識別組合之類——想蘊。 與受蘊一樣，想蘊也有六種，與在內的六根和在外的六塵相關聯。它們也和受蘊一樣，是由六根與外境相接而生起的。它的功能就在認識與辨別各種身心活動的對象。﹝注十叁﹞
The fourth is the Aggregate of Mental Formations [13] (Samkhārakkhandha). In this group are included all volitional activities both good and bad. What is generally known as karma (or kamma) comes under this group. The Buddha”s own definition of karma should be remembered here: ”O bhikkhus, it is volition (cetanā) that I call karma. Having willed, one acts through body, speech and mind. [14] Volition is ”mental construction, mental activity. Its function is to direct the mind in the sphere of good, bad or neutral activities.” [15] Just like sensations and perceptions, volition is of six kinds, connected with the six internal faculties and the corresponding six objects (both physical and mental) in the external world. [16] Sensations and perceptions are not volitional actions. They do not produce karmic effects. It is only volitional actions- such as attention (manasikāra), will (chanda), determination (adhimokkha), confidence (saddhā), concentrate (samādhi), wisdom (paňňā), energy (viriya), desire (rāga), repugnance or hate (patigha, Ignorance (avijjā), conceit (māna), idea of self (sakkāya-ditthi) etc. – that can produce karmic effects. There are 52 such mental activities which constitute the Aggregate of Mental Formations.
第四是心所組合之類——行蘊。﹝注十四﹞ 這一類包括了所有善的與惡的意志活動。一般所謂的“業”，也屬于這一蘊。佛親自爲業所立的界說，應該牢記不忘：“比丘們啊！我叫作業的就是意志(思)。先有了決意，才經由身、口、意發爲行動。”﹝注十五﹞思(Volition)就是“心的造作、心志的活動。它的功能，就是指揮心智以從事善、惡、無記等活動”。﹝注十六﹞和受、想二蘊一樣，行蘊也有六種，內與六根、外與六塵相聯接。﹝注十七﹞可是，受與想不是意志的活動，不能産生業果。只有意志的活動如作意、欲、勝解、信、定、慧、精進、貪、嗔、無明、慢、身見等，才能産生業果。在行蘊中，像這樣的心志活動(心所有法)，共有五十二種。
The fifth is the Aggregate of Consciousness (Viňňānakkhandha). [17] Consciousness is a reaction or response which has one of the six faculties (eye, ear, nose, tongue, body and mind) as its basis, and one of the six corresponding external phenomena (visible form, sound, odour, taste, tangible thin…
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