(１０)假使有外國人問你：

　　“根據巴利經典所載，佛陀最常強調的教示是什麼？”

　　10) Now suppose you are asked by a person from another country,

　　10) “Which aspect of the teaching, as recorded in the Pali Texts, did the Buddha stress most of all

　　”

　　我再次引用佛陀的話回答：“五蘊(khandha)無常、無我(anatta)”，每個個體都是由五種積聚——五蘊組成。身的積聚稱爲“色”(rupa)，樂、苦等感受的積聚稱爲“受”(vedana)，記憶與醒覺稱爲“想”(sann)，造作思考稱爲“行”(sankhara)，能透過六根而認知稱爲“識”(vinnana)。如此而已，色、受、想、行、識被稱爲五聚或五蘊。

　　These five aggregates are impermanent and devoid of selfhood. This is the aspect of the doctrine that the Buddha stressed most of all. These five aggregates are impermanent, continually flowing, and continually changing. They are devoid of selfhood; because they are perpetually flowing, no one can consider them to be “me” or “mine”.

　　五蘊無常、無我，這是在所有教義中，佛陀最常強調的部分。五蘊無常，因它們持續地流動、變遷著；五蘊無我，因它們始終遷流變化 ，任何人都不能將它們執取爲“我”或“我所有”。

　　ANSWER ONCE AGAIN by quoting the Buddha. “The five khandhas are impermanent and not-self (anattā).” These five khandhas are the five aggregates into which an “inpidual” is pisible. The body aggregate is called r.pa; the aggregate of feeling, both pleasurable and painful, is called vedanā; memory and perception is called sa..ā; active thinking is called sankhāra; and the consciousness that can know this or that object by way of the six senses is vi..ā.a. Rūpa, vedanā, sa..ā, sankhāra, vi..ā.a: these five are called the five aggregates or khandhas.

　　我再歸納一次，請各位把這主題的要點銘記在心：佛陀最常強調——所有事物都是無常的，而且沒有任何一物可以當作是“我”、“我所有”。

　　I shall summarize it once again. Keep this brief statement in mind. The Buddha stressed more than any other the teaching that all things are impermanent and that nothing can be considered to be “me” or “mine”.