..續本文上一頁爲他解釋識蘊：“識是從使它生起的因緣得名。因眼根與色塵相接而生起的識，就叫做眼識；因耳根與聲塵相接而生的識，就叫做耳識；因鼻根與香塵相接而生起的識，就叫做鼻識；因舌根與味塵相接而生起的識，就叫做味識；因身根與觸塵相接而生起的識，就叫做身識；因意根與法塵(意念與思想)相接而生起的識，就叫做意識。”

　　Then the Buddha explained it further by an illustration: A fire is named according to the material on account of which it burns. A fire may burn on account of wood, add it is called wood-fire. It may burn on account of straw, and then it is called straw-fire. So consciousness is named account to the condition through which it arises. [19]

　　接著，佛更進一步以譬喻作解釋：“火每從所燒的燃料得名，因木柴而燃燒的火叫做柴火，因稻草而燃燒的火叫做稻草火。所以，識也是從使它生起的因緣得名。”﹝注二十一﹞

　　Dwelling on this point, Buddhaghosa, the great commentator, explain: ”… a fire burns on account of wood burns only when there is a supply, but dies down in that very place when it (the supply) is no longer there, because then the condition has changed, but (the fire) does not cross over to splinters, etc., and become a splinter-fire and so on; even so the consciousness that arise on account of the eye and visible forms arises in that gate of sense organ (i.e., in the eye), only where there is the condition of the eye, visible forms, light and attentions, but ceases then and there when it (the condition) is no more there, because then the condition has changed, but (the consciousness) does not cross over to the ear, etc, and become auditory consciousness and so on …” [20]

　　大注疏家覺音在詳論這一點時，解釋道：“因木柴燃燒的火，只有在木材供應不斷時才燃燒。供應斷絕時，即就地熄滅，因爲造成燃燒的條件(因緣)改變了。但是火並不跳到木屑等上去，而變成木屑火等。同樣的，因眼根與色塵相接而生起的眼識，只生在眼根門頭； 而且只在眼根、色塵、光與作意(注意)四緣具備的時候才生起。一旦因緣消散，其識即時就地止息，因爲條件改變了。但是這識並不跳到耳根等處去，而變成耳識等等······。”﹝注二十二﹞

　　The Buddha declared in unequivocal terms that consciousness depends on matter, sensation, perception and mental formations and that it cannot exist independently of them. He says:

　　佛曾經毫不含糊地宣稱識蘊是依色、受、想、行四蘊而生起，不能離此四蘊而獨存。他說：

　　”Consciousness may exist having matter as its means (rūpupāyam), matter as its object (rūpārammanani), matter as its support (rūpa-patittham), and seeking delight it may grow, increase and develop; or consciousness may exist having sensation as its means… or perception as its means… or mental as its means, mental formations as its objects, mental formations as its support, and seeking delight it may grow, increase and develop.

　　“識可以以色爲方便、以色爲對象、以色爲給養而存在，並且爲樂此不疲故，它可以生長、增進、發展。識也可以以受爲方便······而存在，以想爲方便······而存在；以行爲方便、以行爲對象、以行爲給養而存在，並且爲樂此不疲故，它可以生長、增進、發展。

　　”Were a man to say: I shall show the coming, the going, the passing away, the arising, the growth, the increase or the development of consciousness apart from matter, sensation, perception and mental formations, he would be speaking of something that does not exist.” [21]

　　“如有人說：我可以顯示識的來、去、消逝、生起、成長、增進、發展，而與色、受、想、行無關，那他所說的東西根本就不存在。”﹝注二十叁﹞

　　Very brief these are the five Aggregates. What we call a ”being”, or an ”inpidual”, or, ”I”, is only a convenient name or a label given to the combination of these five groups. They are all impermanent, all constantly changing. ”Whatever is impermanent is dukkha” (Yad aniccam tam dukkham). This is true meaning of the Buddha”s words: ”In brief the five Aggregates of Attachment are dukkha”. They are not the same for two consecutive moments. Here A is not equal to A. They are in a flux of momentary arising and disappearing.

　　很簡單地說，這些就是五蘊。我們叫做“衆生”、“個人”或“我”的，只是爲這五蘊的綜合體所取的一個方便的名字或標簽而已。這五蘊都是無常的、不停地變遷著的。“凡是無常的，即是苦。”這就是佛說：“簡單地說，五取蘊即是苦”的真實義蘊。從一刹那到相接的另一刹那，它們(五蘊綜合體的成份——譯者注)就不再相同。在這種關系裏，甲並不等于甲。它們是一股刹那的生滅之流。

　　”O Brāhmana, it is just like a mountain river, flowing far and swift, taking everything along with it; there is no matter, no instant no second when it stops flowing, but it goes on flowing and continuing. So Brāhmana, is human life, like a mountain river.” [22]

　　“梵志們啊！就好像一道山洪，源遠流長而波濤湍急，把一切都沖走。它沒有一刻一分一秒的停留，只是不斷地流、流、流。梵志們啊！人生就像這山洪一般。”﹝注二十四﹞

　　As the Buddha told Ratthapāla: ”The world is in continuous flux and…

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