摩訶止觀 5.85

5.85

又分別九種：一期色心，名果報五陰；平平想受，無記五陰；起見、起愛者，兩污穢五陰；動身口業，善惡兩五陰；變化示現，工巧五陰；五善根人，方便五陰；證四果者，無漏五陰。如是種種，源從心出。《正法念》云：「如畫師手，畫出五彩，黑、青、赤、黃、白、白白。」畫手譬心；黑色譬地獄陰；青色譬鬼；赤譬畜；黃譬脩羅；白譬人；白白譬天。此六種陰，止齊界內。若依《華嚴》云：「心如工畫師，畫種種五陰。」界內、界外，一切世間中，莫不從心造。世間色心尚叵窮盡，況復出世，寧可凡心知？凡眼翳，尚不見近，那得見遠？彌生曠劫，不覩界內一隅，況復界外邊衣？如渴鹿逐炎、狂狗齧雷，何有得理？縱令解悟小乘，終非大道。故《大集》云：「常見之人說異念斷；斷見之人說一念斷。」皆墮二邊，不會中道。況佛去世，後人根轉鈍，執名起諍，互相是非，悉墮邪見。故龍樹破五陰一異、同時、前後，皆如炎、幻、響、化，悉不可得。寧更執於王數同時、異時耶？然界內外一切陰入，皆由心起。佛告比丘：「一法攝一切法，所謂心是。」論云：「一切世間中，但有名與色；若欲如實觀，但當觀名色。」心是惑本，其義如是。若欲觀察，須伐其根，如灸病得穴。今當去丈就尺，去尺就寸；置色等四陰，但觀識陰。識陰者，心是也。

Furthermore, nine kinds are distinguished: the form and mind of a single lifespan are called the five aggregates of karmic retribution; neutral perception and sensation are the indeterminate five aggregates; those that give rise to views and attachments are the two defiled five aggregates; those that activate bodily and verbal karma are the wholesome and unwholesome two five aggregates; transformation and manifestation are the artisanal five aggregates; people with the five wholesome roots have the expedient five aggregates; those who realize the four fruits have the outflow-free five aggregates. Diverse varieties such as these all originate from the mind. The Saddharmasmṛtyupasthāna Sūtra states: 'Like the hand of a painter painting the five colors: black, blue, red, yellow, white, and dazzling white.' The painting hand is a metaphor for the mind; the black color is a metaphor for the aggregates of hell; the blue color is a metaphor for ghosts; red is a metaphor for beasts; yellow is a metaphor for asuras; white is a metaphor for humans; dazzling white is a metaphor for devas. These six kinds of aggregates are confined entirely within the realms of rebirth. If one relies on the Avataṃsaka Sūtra: 'The mind is like a skilled painter, painting the various five aggregates.' Within the realms of rebirth and beyond the realms of rebirth, among all worlds, there is nothing that is not created from the mind. The form and mind of the mundane world can scarcely be exhausted, how much less the supramundane—how could the mind of an ordinary person know it? An ordinary person's eyes are clouded with cataracts; they cannot even see what is near, so how could they see what is far? Throughout vast kalpas of repeated rebirths, they have not seen even a single corner within the realms of rebirth, how much less the outermost hem beyond the realms? Like a thirsty deer chasing a mirage or a mad dog biting at thunder, what possibility is there of attaining it? Even if one awakens to the Hinayana, it is ultimately not the Great Path. Therefore the Mahāsaṃnipāta Sūtra states: 'Those of eternalist views say that different thought-moments are severed; those of annihilationist views say that a single thought-moment is severed.' Both fall into the two extremes and do not accord with the middle way. How much more so after the Buddha's decease, when later people's faculties become increasingly dull, clinging to names and raising disputes, mutually declaring right and wrong, all falling into mistaken views! Therefore Nāgārjuna refuted the five aggregates as identical or different, simultaneous or sequential: all are like mirages, phantoms, echoes, and transformations, completely unobtainable. How could one cling further to whether the king and factors are simultaneous or at different times? Yet all aggregates and sense fields within and beyond the realms arise from the mind. The Buddha told the bhikṣus: 'One dharma encompasses all dharmas, which is the mind.' The treatise says: 'In all worlds there are only name and form; if you wish to contemplate truly, you should only contemplate name and form.' The mind is the root of delusion; its meaning is as follows. If one wishes to observe, one must strike at its root, just as cauterizing an illness requires locating the acupuncture point. Now we must abandon the ten-foot measure to focus on the one-foot measure, and abandon the one-foot measure to focus on the one-inch measure: setting aside the four aggregates of form and the rest, we contemplate solely the consciousness aggregate. The consciousness aggregate is the mind.