..续本文上一页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]
第五是知觉组合之类——识蕴。﹝注十八﹞ 知觉(识)是以六根(眼、耳、鼻、舌、身、意)之一为基本，以及和它相应的六尘(色、声、香、味、触、法)之一为对象而生的反应。例如，眼识即以眼根为基本，而以可见的形态为对象而生起。意识(末那)是以意根为基本，而以心所有法(即意念、思想等)为对象而生起。所以，识也与其它官能有关联。和受、想、行三蕴一样，识也分六种，与内六根和外六尘相攸关。﹝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.
识并不能辨认事物，这点必须明白了解。它只是一种知觉，对于某一事物的存在的察觉。眼睛接触一种颜色，比方说蓝色的时候，眼识即行生起。但它只是察觉到有一种颜色存在，并不认识它是蓝色。﹝注二十﹞在这阶段，尚没有认识。认出它是蓝色的，是想蕴(前面讨论过的第三蕴)。“眼识”是一个哲学名词。它所表诠的意念，与普通“看”字所表达的一样。看的意思，并不就是认识。(译者按：所谓视而不见也)。其它各识，亦复如是。
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.
在这里必须重覆说明的就是：根据佛教哲学，世间并无永恒不变而与物质对立的精神，可以被视为“自我”、“灵魂”或“个我”者。“识”也不可以视之为与物质对立的精神。这一点必须特别强调，因为有一种错误的观念，以为“识”是一种“自我”或“灵魂”，在一人一生中为持续不变的实质。这种观念，自最早的时候起直到如今，始终为人所固执不舍。
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.”
佛的弟子中有一个叫做嗏帝的，声称世尊曾教他：“轮转飘泊的，乃是同一不变的识。”佛问他，他所谓的识是指什么？嗏帝给佛的是一个典型的答案：“它就是那个能够表现、能够感觉，而且能够随处承受一切善恶业报的东西。”世尊就训诫他说：“你这愚蠢的人啊！你听见过我对谁这样说法呀？我没有用种种方法解释识蕴是由因缘和合而生，如无因缘和合则不能生起吗？”接著佛就详细…
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