基本概念～翻譯

The Five Khandhas, or Groups of Existence And what, in brief, are the Five Groups of Existence? They are corporeality, feeling, perception, (mental) formations, and consciousness. 存在的最寬泛形式範疇~五類組成 簡短的說，是那五類組合的存在呢？ 他們是肉體，感覺，知覺，（精神）的單位，和意識。 The Group of Corporeality(ruupa-khandha) 物質世界的組合~不外乎成住壞空~消長的變化,是苦空非我及非我所的。 The Group of Feeling(vedanaa-khandha) There are three kinds of Feeling: pleasant, unpleasant, and neither pleasant nor unpleasant (indifferent). 感受世界的組合~有3類型感受：愉快的，不愉快的，不知不覺的。 The Group of Perception(saññaa-khandha) What, now, is Perception? There are six classes of perception: perception of forms, sounds, odors, tastes, bodily impressions, and of mental objects. 知覺世界的組合~ 什麼是知覺呢？有六類知覺：對"視覺感受的形色"的知覺，對聲音的知覺，對氣味的知覺，口腔味蕾對食物的知覺，對身體的印象的知覺，感知和心理的對象。 The Group Of Mental Formations 行蘊(sankhaara-khandha) http://en.wikipedia.org/wiki/Sa%E1%B9%85kh%C4%81ra#Sankhara-khandha:The_builder_of_lives What, now, are Mental Formations? There are six classes of volitions (cetanaa): will directed to forms (ruupa-cetanaa), to sounds, odors, tastes, bodily impressions, and to mental objects. The `group of Mental Formations' (sankhaara-khandha) is a collective term for numerous functions or aspects of mental activity which, in addition to feeling and perception, are present in a single moment of consciousness. In the Abhidhamma, fifty Mental Formations are distinguished, seven of which are constant factors of mind. The number and composition of the rest varies according to the character of the respective class of consciousness (see Table in B. Dict). In the Discourse on Right Understanding (M.9) three main representatives of the Group of Mental Formations are mentioned: volition (cetanaa), sense impression (phassa), and attention (manasikaara). Of these again, it is volition which, being a principal `formative' factor, is particularly characteristic of the Group of Formations, and therefore serves to exemplify it in the passage given above. 何謂"精神上的群聚"(行蘊)呢? 包含有有六類意志（cetanaa）的組成：將認定為"視覺感受的形色"（ruupa cetanaa），聲音，氣味，口味，身體的印象，和心理的對象。 這"精神上的群聚"(行蘊) 是一種除感覺和知覺外,特定"霎那"意識片刻集眾多機能或多樣精神活動層面的組合名詞。 在Abhidhamma論典中的五十心所精神類別區分，其中7個是心靈的不變因子。其餘的數量和組成定義根據各自的意識類的字辭。 在正確理解巴利語佛典（M.9）下~此精神組合區分為三：意志（cetanaa），知覺印象（phassa），專注（manasikaara）。 意志（cetanaa）是此行蘊的一個主要的形成“的因素，特別是在其對精神匯整與形成的特點上體現。 The Group Of Consciousness (viññaa.na-khandha) 意識世界的組合~ What, now, is consciousness? There are six classes of consciousness: consciousness of forms, sounds, odors, tastes, bodily impressions, and of mental objects (lit.: eye-conscious-ness, ear-consciousness, etc.). 什麼是意識呢？ 有6種類型意識：對"視覺感受的形色"的意識，對聲音的意識，對氣味的意識，口腔味蕾對食物的意識，對身體的印象的意識，對感知和心理對象的意識（對字彙的思想上~如：眼意識性，耳意識等）。 Dependent Origination Of Consciousness 意識的因緣相依 特定意識的形成必須有賴特定物質外境相應的配合,以及自身肉體特定心理內境意識對象相應的配合方可達成。 Consciousness, whose arising depends on the eye and forms, is called `eye-consciousness' (cakkhu-viññaa.na). 此意識，其產生依賴於眼睛和"視覺感受的形色"，被稱為“眼意識“（cakkhu viññaa.na）。 Consciousness, whose arising depends on the ear and sounds, is called `ear-consciousness' (sota-viññaa.na). 此意識，其產生取決於耳朵和聲音，是所謂的“耳意識“。 Consciousness, whose arising depends on the olfactory organ and odors, is called `nose-consciousness' (ghaana-viññaa.na). 此意識，其產生依賴嗅覺器官和氣味，被稱為“鼻子意識“。 Consciousness, whose arising depends on the tongue and taste, is called `tongue-consciousness' (jivhaa-viññaa.na). 此意識，其產生依賴於舌頭和味覺，被稱為“舌意識“。 Consciousness, whose arising depends on the body and bodily contacts, is called `body-consciousness' (kaaya-viññaa.na). 此意識，其產生依賴於身體和身體接觸，被稱為“身體意識“。 Consciousness, whose arising depends on the mind and mind objects, is called `mind-consciousness' (mano-viññaa.na). 此意識，其產生取決於頭腦和心靈對象，被稱為“思維的意識“。 Dependency Of Consciousness On The Four Other Khandhas 意識則依賴於其他四個成員(物質/感受/知覺/精神上的群聚) The Three Characteristics Of Existence(ti-lakkha.na) 存在界的三種特徵 All formations are `transient' (anicca); all formations are `subject to suffering' (dukkha); all things are `without a self' (anattaa). 所有組合皆是“暫時的形態“（無常），所有組合皆是“導向無盡苦難“（苦），所有的事物都是“沒有自我“的（anattaa）。 Corporeality is transient, feeling is transient, perception is transient, mental formations are transient, consciousness is transient. 物質是短暫的，感覺是短暫的的，知覺是短暫的，精神上的群聚是短暫的，意識更是短暫的。 And that which is transient, is subject to suffering; and of that which is transient and subject to suffering and change, one cannot rightly say: `This belongs to me; this am I; this is my Self'. 這分明是短暫的/是受苦的/是暫時性的/變化的，而說：“這是屬於我的，這是我，這是我的自我“。 Therefore, whatever there be of corporeality, of feeling, perception, mental formations, or consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, one should understand according to reality and true wisdom: `This does not belong to me; this am I not; this is not my Self'. /感受/知覺/精神上的群聚 因此，無論所有被存在的物質形體/感受/知覺/精神上的群聚/意識，無論過去目前或將來，其自身或外部，其總合或其細微處，更不論高低或遠近，我們應該根據現實和真正的智慧明白：“這不屬於我，這不是我，這不是我的自我(自性)“。 The Anatta Doctrine無我的教誡 Individual existence, as well as the whole world, are in reality nothing but a process of ever-changing phenomena which are all comprised in the five Groups of Existence. 在現實中，任何存在的個體甚至整個世界～都只是五蘊存在下一連串過程中不斷變化的現象。 This process has gone on from time immemorial, before one's birth, and also after one's death it will continue for endless periods of time, as long, and as far, as there are conditions for it. 不論一個人出生前或去世後～只要條件符合，這個自遠古以來不斷地過程會繼續無盡的展延在時空中。 As stated in the preceding texts, the five Groups of Existence-either taken separately or combined-in no way constitute a real Ego-entity or subsisting personality, and equally no self, soul or substance can be found outside of these Groups as their `owner'. In other words, the five Groups of Existence are `not-self' (anattaa), nor do they belong to a Self (anattaniya). 正如在先前的陳訴，不論五蘊以單獨或聯合的方式存在～"虛構"成一個真正的自我實體或存續的個性，因為此些"虛構"的五蘊外所有者～確實沒有自我/靈魂或任何不變的實質可以被發現。 In view of the impermanence and conditionality of all existence, the belief in any form of Self must be regarded as an illusion. 換句話說，存在的五蘊是"非我"（anattaa），也不屬於"虛構"的自我（anattaniya）。 Just as what we designate by the name of `chariot' has no existence apart from axle, wheels, shaft, body and so forth: or as the word `house' is merely a convenient designation for various materials put together after a certain fashion so as to enclose a portion of space, and there is no separate house-entity in existence: in exactly the same way, that which we call a `being' or an `individual' or a `person', or by the name `I', is nothing but a changing combination of physical and psychical phenomena, and has no real existence in itself. 正如我們認定的“馬車名稱“已不存在了，只剩下了車軸/車輪/軸/身體等等：或'房子'這個詞只是一個各種材料組合後方便的指定，經過一定的方式，使附上一個空間的一部分，並沒有單獨存在的內部實體：同理，那些稱之為一個'存在'或'個體'或'人'的/或暫稱“我“，只不過是改變組合的生理和心理現象，並沒有永恆真實不變的存在本身。 This is, in brief, the Anattaa Doctrine of the Buddha, the teaching that all existence is void (suñña) of a permanent self or substance. It is the fundamental Buddhist doctrine not found in any other religious teaching or philosophical system. To grasp it fully, not only in an abstract and intellectual way, but by constant reference to actual experience, is an indispensable condition for the true understanding of the Buddha-Dhamma and for the realization of its goal. The Anatiiaa-Doctrine is the necessary outcome of the thorough analysis of actuality, undertaken, e.g. in the Khandha Doctrine of which only a bare indication can be given by means of the texts included here. 佛法對Anattaa（非我）學說闡述認為，所有存在下被認定為永久自我或實質的觀念是不合理的。非我是佛教教義的根本，沒有曾被任何其他宗教或哲學體系發現並闡述過。為了充分掌握其內含，而非只是抽象或智力上的理解，必須通過不斷的實際經驗，實際體驗佛陀正法是真正理解和實現其目標的一個不可或缺條件。 進行透徹的分析時，Anatiiaa（非我）的學說是必然的結論。