般若波羅蜜多心經贊 1.16

1.16

言「五蘊」者，所謂色蘊、受、想、行、識。五色根、境及法處色，方所可知，有質礙義，故名為色。苦、樂、捨受，如次領納違、順、中境，故名為受。諸識俱想取境分齊，如男女等，起諸說故，名之為想。思等心法驅役於心，令造善等，名之為行。眼等諸識，於境了別，故名為識。五種皆有積聚義，故名之為蘊。如是五蘊有其三種，一者、遍計所執五蘊情有理無，二者、依他起性五蘊因緣假有，三者、圓成實性五蘊真實理有故。《中邊》曰蘊有三種，一、所執蘊，二、種類蘊，三、法性蘊。斯取新本。《十八空論》亦同彼說，故彼論曰，所有三種，一者、分別，二者、種類，三者、如如。於此三種五蘊之內，一一皆有生、法二空，言皆空者顯所證理，即前二空。依此諸空分成兩釋。依清辨宗，自有二解，一曰，三中遣前二性非圓成實，故《中論》曰，「因緣所生法，是即說為空」；一曰，三性五蘊皆空，故《掌珍》曰，「無為無有實，不起似空華」，準此應知，圓成亦遣。依護法宗，三種蘊中但遣所執以辨空性，所引理教具如上說。或有本曰「照見五蘊等皆空」，雖有兩本，後本為正。撿勘梵本，有「等」言故，後所說「等」，準此應知。

As for the "five aggregates," they are the aggregate of form, [and those of] sensation, ideation, mental formations, and consciousness. The five physical sense-faculties, objects, and form included in the sphere of phenomena have ascertainable spatial locations and the characteristic of material obstruction; hence they are named "form." Unpleasant, pleasant, and neutral sensations respectively experience adverse, agreeable, and neutral objects; hence they are named "sensation." The ideation associated with the various consciousnesses grasps the limits and features of objects, such as male or female, giving rise to various verbal expressions; hence it is named "ideation." Mental factors such as volition drive the mind, causing it to generate wholesome and other [actions]; hence they are named "mental formations." The various consciousnesses, such as the eye-[consciousness], cognize objects; hence they are named "consciousness." Because all five kinds have the meaning of accumulation, they are named "aggregates." These five aggregates are of three kinds: first, the five aggregates of the imagined nature exist in conception but are non-existent in principle; second, the five aggregates of the dependent nature exist conventionally through causes and conditions; third, the five aggregates of the perfected nature exist in real principle. Hence the *Madhyāntavibhāga-śāstra* states that there are three kinds of aggregates: first, the aggregate of the imagined; second, the aggregate of categories; and third, the aggregate of dharmatā. This adopts the new translation. The *Aṣṭādaśanirhāra-śāstra* is also identical to that statement; hence that treatise says there are three kinds: first, distinction; second, categories; and third, tathatā. Within these three kinds of five aggregates, each has both the emptiness of self and the emptiness of dharmas. Saying that "all are empty" reveals the principle realized, which is the aforementioned two kinds of emptiness. Depending on these forms of emptiness, [the commentators] divide into two explanations. In Bhāviveka's school, there are itself two explanations: one says that of the three, it banishes the first two natures, but not the perfected nature, and hence the *Mūlamadhyamakakārikā* states, "Dharmas that arise from causes and conditions, precisely these are explained as empty"; the other says that the five aggregates of all three natures are empty, and hence the *Karatalaratna* states, "Unconditioned [dharmas] have no real [existence], being unarisen like sky-flowers"—according to this, one should know that the perfected is also banished. In Dharmapāla's school, among the three kinds of aggregates, it only banishes the imagined in order to discern emptiness, the reason and scriptural proof cited being fully as stated above. Some editions have "contemplated and saw that the five aggregates and so forth are all empty." Although there are two editions, the latter edition is the correct one. Checking the Sanskrit text, the word "and so forth" is present; subsequent occurrences of "and so forth" should be understood accordingly.