[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.30 # 華嚴經內章門等雜孔目章 1.30 華嚴經內章門等雜孔目章 1.30 - **Language:** Classical Chinese ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1870.1.30) 五陰者，亦云五蘊，謂色、受、想、行、識。問：蘊義云何？答：諸所有色，若過去若未來若現在、若內若外、若麁若細、若劣若勝、若遠若近，彼一切略說，一色蘊積聚義故，如財貨蘊。如是乃至識蘊。當知依止十一種愛所依處故，於色等法，建立過去等差別。十一種愛者，謂顧戀愛、悕望愛、執著愛、內我愛、境界愛、欲愛、定愛、惡愛、苦愛、妙行樂愛、遠愛、近愛。由如是愛所緣境故，如其次第，立過去等種種差別。又有差別，謂已生未生差別故、能取所取差別故、外門內門差別故、染不染差別故、近遠差別故，如其所應，於色等諸法建立過去等差別。已生者謂過去現在，未生者謂未來。外門者謂不定地，內門者謂諸定地。餘句易了，不復分別。又苦相廣大，故名為蘊，如大杖蘊，依止色等發起生等廣大苦故。如經言「如是純大眾苦蘊集」。又荷雜染擔者，謂煩惱等諸雜染法，依色等故。譬如世間身之一分，能荷於擔，即此一分名肩名蘊。色等亦爾，能荷雜染擔故，名之為蘊。問：廣分別云何蘊義？云何實有？幾是實有？為何義故觀實有耶？答云：此餘根境是實有義，一切皆是實有。為捨執著實有我故，觀察實有。所以建立此三問者，為斷相事二愚及增益執故，如是準知。上件蘊義，聲聞即實，初教即空，終教即如，一乘即法界無為也。 > Regarding the five aggregates (yīn), they are also called the five skandhas (yùn), namely: form, feeling, perception, volitional formations, and consciousness. Question: What is the meaning of "skandha"? Answer: All forms whatsoever—whether past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near—all of them, briefly stated, constitute one form skandha due to the meaning of accumulation, like a heap of wealth and goods. So it is up to the consciousness skandha. One should know that because of being based on the loci of eleven kinds of craving, distinctions such as past and so forth are established with respect to dharmas such as form. The eleven kinds of craving are: craving of longing, craving of hoping, craving of clinging, craving of an internal self, craving of sensory spheres, craving of desire, craving of concentration, craving of evil, craving of suffering, craving of delight in sublime conduct, craving of the distant, and craving of the near. Due to being the cognitive objects of such cravings, the various distinctions such as past and so forth are established in their proper order. Furthermore, there are distinctions: namely, due to the distinction of already arisen and not yet arisen; due to the distinction of grasper and grasped; due to the distinction of outer gate and inner gate; due to the distinction of defiled and undefiled; and due to the distinction of near and far. In accordance with what is appropriate, distinctions such as past and so forth are established with respect to dharmas such as form. "Already arisen" refers to past and present; "not yet arisen" refers to the future. "Outer gate" refers to the indeterminate grounds; "inner gate" refers to the various concentration grounds. The remaining phrases are easy to understand and are not distinguished again. Furthermore, because the characteristic of suffering is vast and great, it is therefore called "skandha", like a great heap of rods, because based on form and so forth, vast and great suffering such as birth is initiated. As the sūtra says: "Thus is the accumulation of this whole great mass of suffering." Furthermore, as for bearing the burden of defilement, this refers to the defiled phenomena such as afflictions, because they depend on form and so forth. Just as in the world a part of the body can bear a burden, and this part is called the shoulder (skandha) or a mass (skandha), form and so forth are also like this: because they can bear the burden of defilement, they are named "skandha". Question: Elaborating the distinctions, what is the meaning of skandha? How are they substantially existent? How many are substantially existent? For what purpose does one contemplate them as substantially existent? The reply states: These other faculties and objects have the meaning of substantial existence; all of them are substantially existent. In order to abandon the clinging to a substantially existent self, one contemplates substantial existence. Why these three questions are established is in order to sever the two kinds of ignorance regarding characteristics and phenomena, as well as the clinging to superimposition; it should be understood in this way. The above-mentioned meaning of skandha: for the śrāvaka it is real; in the initial teaching it is empty; in the final teaching it is tathatā; in the Ekayāna it is the unconditioned dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 1.29](https://indike.org/pramana/in.bauddha.taisho.1870.1.29) - [Next: 1.31](https://indike.org/pramana/in.bauddha.taisho.1870.1.31) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.30) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.44.80) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.30](https://indike.org/pramana/in.bauddha.taisho.1870.1.30) · Pramāṇa