..续本文上一页人”及“我”的观念作一番分析阐释。

　　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

　　根据佛教哲学，所谓“众生”、“个人”及“我”，只是经常在变动著的物质与精神力量或能力的综合。这种组合可以分成五类，或称五蕴。佛说：“简言之，这五类能执著的组合体(五取蕴)就是苦。”﹝注八﹞在别的经中，他更明白地以五取蕴作为苦的界说。他说：“比丘们啊！什么是苦呢？应该说它就是五种能执著的组合体(五取蕴)。”﹝注九﹞于此，必须要明白了知的就是：苦与五蕴并不是两个不同的东西。五蕴本身即是苦。我们对于构成所谓“众生”的五蕴，稍为有点概念之后，对于这一点当有更进一步的了解。现在且说这五蕴是那些东西。

　　The Five Aggregates

　　五蕴

　　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.

　　第一是物质的组合之类——色蕴。 在这色蕴之中，包括有传统的四大种性，就是坚性(地)、湿性(水)、暖性(火)与动性(风)，以及四大的衍生物。﹝注十﹞这些衍生物包括我们的五种感觉器官(根)，也就是眼、耳、鼻、舌、身，以及在外境中与它们相应的对象(尘)，也就是色、声、香、味、触等。尚有某种思想、意念或观念为我们精神活动的对象者(法尘)。﹝注十一﹞因此，色蕴包括了整个物质的领域，在内和在外的都算。

　　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.

　　第二是感觉组合之类——受蕴。 这一蕴包括我们身心器官与外界接触到的所有感觉：愉快的、不愉快的，以及既非愉快又非不愉快——中性——的。这些感觉可分六种：由眼根与色尘相接而生的感觉；耳根与声尘、鼻根与香尘、舌根与味尘、身根与触尘、意根(佛教哲学中的第六识)与法尘(思想与意念)﹝注十二﹞等相接而生的感觉。也就是说，我们身心的一切感受，都包括在此蕴之中。

　　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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