..續本文上一頁gs and mind-objects, i.e., an idea or thought) as its objects. For instance, visual consciousness (cakkhu-viňňāna) has the eye as its basis and a visible form as its object. Mental consciousness (mano- viňňāna) has the mind (manas) as its basis and a mental object, i.e., an idea or thought (dhamma) as its objects. So consciousness is connected with other faculties. Thus, like sensation, perception and volition, consciousness also is of six kinds, in relation to six internal faculties and corresponding six external objects. [18]
第五是知覺組合之類——識蘊。﹝注十八﹞ 知覺(識)是以六根(眼、耳、鼻、舌、身、意)之一爲基本，以及和它相應的六塵(色、聲、香、味、觸、法)之一爲對象而生的反應。例如，眼識即以眼根爲基本，而以可見的形態爲對象而生起。意識(末那)是以意根爲基本，而以心所有法(即意念、思想等)爲對象而生起。所以，識也與其它官能有關聯。和受、想、行叁蘊一樣，識也分六種，與內六根和外六塵相攸關。﹝注十九﹞
It should be clearly understood that consciousness does not regconize an object. It is only a sort of awareness-awareness of the presence of an object. When the eye comes in contact with a colour, for instance blue, visual consciousness arises which simply is a awareness of the presence of a colour; but it does not recognize that it is blue. There is no recognition at this stage. It is perception (the third Aggregate discussed above) that recognizes that it is blue. The term “visual consciousness” is a philosophical expression denoting the same idea as is conveyed by the ordinary word ”seeing”. Seeing does not mean recognizing. So are the other forms of consciousness.
識並不能辨認事物，這點必須明白了解。它只是一種知覺，對于某一事物的存在的察覺。眼睛接觸一種顔色，比方說藍色的時候，眼識即行生起。但它只是察覺到有一種顔色存在，並不認識它是藍色。﹝注二十﹞在這階段，尚沒有認識。認出它是藍色的，是想蘊(前面討論過的第叁蘊)。“眼識”是一個哲學名詞。它所表诠的意念，與普通“看”字所表達的一樣。看的意思，並不就是認識。(譯者按：所謂視而不見也)。其它各識，亦複如是。
It must be repeated here that according to Buddhist philosophy there is no permanent, unchanging spirit which can be considered ”Self”, or ”Soul”, or ”Ego”, as apposed to matter, and that consciousness (viňňāna) should not be taken as ”spirit” in opposition to matter. This point has to be particularly emphasized, because a wrong notion consciousness is a sort of Self or Soul that continues as a permanent substance through life, has persisted from the earliest time to the present day.
在這裏必須重覆說明的就是：根據佛教哲學，世間並無永恒不變而與物質對立的精神，可以被視爲“自我”、“靈魂”或“個我”者。“識”也不可以視之爲與物質對立的精神。這一點必須特別強調，因爲有一種錯誤的觀念，以爲“識”是一種“自我”或“靈魂”，在一人一生中爲持續不變的實質。這種觀念，自最早的時候起直到如今，始終爲人所固執不舍。
One of the Buddha”s own disciples, Sāti by name, held that the Master taught: ”It is the same consciousness that transmigrates and wanders about.” The Buddha asked him what he meant by ”consciousness”. Sāti reply is classical: ”It is that which expresses, which feels, which experiences the results of good and bad deeds here and there”.
”To whomever, you stupid one”, remonstrated the Master, ”have you heard me expounding the doctrines in this manner
Haven”t I in many ways explained consciousness as arising out of conditions: that there is n arising of consciousness without conditions”. Then the Buddha went on to explain consciousness in detail: ”Consciousness is named according to whatever condition through which it arises: on account of the eye and visible forms arises a consciousness, and it is called visual consciousness; on account of the ear and sounds arises a consciousness, and it is called auditory consciousness; on account of the nose and odours arises consciousness, and it is called olfactory consciousness; on account of the tongue and tastes arises a consciousness, and it is called gustatory consciousness; on account of the body and tangible objects arises a consciousness, and it is called tactile consciousness; on account of the mind and mind-objects (ideas and thoughts) arises a consciousness, and it is called mental consciousness.”
佛的弟子中有一個叫做嗏帝的，聲稱世尊曾教他：“輪轉飄泊的，乃是同一不變的識。”佛問他，他所謂的識是指什麼？嗏帝給佛的是一個典型的答案：“它就是那個能夠表現、能夠感覺，而且能夠隨處承受一切善惡業報的東西。”世尊就訓誡他說：“你這愚蠢的人啊！你聽見過我對誰這樣說法呀？我沒有用種種方法解釋識蘊是由因緣和合而生，如無因緣和合則不能生起嗎？”接著佛就詳細…
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