..续本文上一页为他解释识蕴：“识是从使它生起的因缘得名。因眼根与色尘相接而生起的识，就叫做眼识；因耳根与声尘相接而生的识，就叫做耳识；因鼻根与香尘相接而生起的识，就叫做鼻识；因舌根与味尘相接而生起的识，就叫做味识；因身根与触尘相接而生起的识，就叫做身识；因意根与法尘(意念与思想)相接而生起的识，就叫做意识。”

　　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，佛更进一步以譬喻作解释：“火每从所烧的燃料得名，因木柴而燃烧的火叫做柴火，因稻草而燃烧的火叫做稻草火。所以，识也是从使它生起的因缘得名。”﹝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]

　　大注疏家觉音在详论这一点时，解释道：“因木柴燃烧的火，只有在木材供应不断时才燃烧。供应断绝时，即就地熄灭，因为造成燃烧的条件(因缘)改变了。但是火并不跳到木屑等上去，而变成木屑火等。同样的，因眼根与色尘相接而生起的眼识，只生在眼根门头； 而且只在眼根、色尘、光与作意(注意)四缘具备的时候才生起。一旦因缘消散，其识即时就地止息，因为条件改变了。但是这识并不跳到耳根等处去，而变成耳识等等······。”﹝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:

　　佛曾经毫不含糊地宣称识蕴是依色、受、想、行四蕴而生起，不能离此四蕴而独存。他说：

　　”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.

　　“识可以以色为方便、以色为对象、以色为给养而存在，并且为乐此不疲故，它可以生长、增进、发展。识也可以以受为方便······而存在，以想为方便······而存在；以行为方便、以行为对象、以行为给养而存在，并且为乐此不疲故，它可以生长、增进、发展。

　　”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]

　　“如有人说：我可以显示识的来、去、消逝、生起、成长、增进、发展，而与色、受、想、行无关，那他所说的东西根本就不存在。”﹝注二十三﹞

　　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.

　　很简单地说，这些就是五蕴。我们叫做“众生”、“个人”或“我”的，只是为这五蕴的综合体所取的一个方便的名字或标签而已。这五蕴都是无常的、不停地变迁著的。“凡是无常的，即是苦。”这就是佛说：“简单地说，五取蕴即是苦”的真实义蕴。从一刹那到相接的另一刹那，它们(五蕴综合体的成份——译者注)就不再相同。在这种关系里，甲并不等于甲。它们是一股刹那的生灭之流。

　　”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]

　　“梵志们啊！就好像一道山洪，源远流长而波涛湍急，把一切都冲走。它没有一刻一分一秒的停留，只是不断地流、流、流。梵志们啊！人生就像这山洪一般。”﹝注二十四﹞

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

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