[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 69.3 # 宗鏡錄 69.3 宗鏡錄 69.3 - **Language:** Classical Chinese ### [69.3](https://indike.org/pramana/in.bauddha.taisho.2016.69.3) 答。蘊者。藏也。亦云五陰。陰者。覆也。即蘊藏妄種。覆蔽真心。雜集論云。蘊者。積聚義。又荷雜染擔故名為蘊。如肩荷擔。此約俗諦所釋。若論真諦。無一法可聚。以各無自體。亦無作用。故楞伽經云。佛告大慧。當善四大造色。云何菩薩善四大造色。大慧。菩薩摩訶薩。作是學。彼真諦者。四大不生。於彼四大不生。作如是觀察。觀察已竟。名相妄想分劑。自心現分劑。乃至大慧。彼四大種。云何生造色。謂津潤妄想大種。生內外水界。堪能妄想大種。生內外火界。飄動妄想大種。生內外風界。斷截色妄想大種。生內外地界。釋云。堪能妄想者。即計火大堪能成熟萬物之性。斷截色妄想者。即計可斷截性為地大。四大既空。五蘊無主。是以先觀色陰。從四大所造。展轉相因而生。四大中既無主宰。誰能合集以成色乎。以此觀之。色陰即空。色陰既空。四陰何有。善學真諦。第一淨心。不住一相。則無四大可生。故知一切莫非真覺。則一覺一切覺。統括一心無不覺故。外法本無名相。所見分劑。皆唯心量。以般若照五蘊皆空。聚沫之色既虛。水泡之受何有。陽焰之想非實。芭蕉之行唯空。幻識倏爾無依。空大湛然不動。窮四大根本。性相尚無。則六根枝條。影響奚有。身見既不立。妄識又無從。唯一真心。神性獨立。恒沙海藏。無量義門。該括指歸。理窮於此。不出一念。人法俱空。如持地經云。佛言。諸凡夫。於見聞覺知法中。計得識陰。貪著念有。是人貪著見聞覺知法。為識陰所縛。貴其所知。以心意識合繫。故馳走往來。所謂從此世。至彼世。從彼世。至此世。皆識陰所縛故。不能如實知識陰。識陰是虛妄不實。顛倒相應。因見聞覺知法起。此中無有實識者。若不能如是實觀。或起善識。或起不善識。或起善不善識。是人常隨識行。不知識所生處。不知識如實相。持世。諸菩薩摩訶薩。於此中如是正觀。知識陰從虛妄識起。所謂見聞覺知法中眾因緣生。無法生法想故。貪著識陰。故知諸陰。不出一念法空之心。所以永嘉集云。明識一念之中五陰者。謂歷歷分明。即是識陰。領納在心。即是受陰。心緣此理。即是想陰。行用此理。即是行陰。污穢真性。即是色陰。此五陰者。舉體即是一念。一念者。舉體。全是五陰。歷歷見此一念之中無有主宰。即人空慧。見如幻化。即法空慧。故最勝王經云。佛告善天女。五蘊能現法界。法界即是五蘊。 > Answer: 'Skandha' (aggregate) means 'storehouse'. It is also called the 'five aggregates' (yin, concealment). 'Concealment' means 'covering', namely storing delusive seeds and covering over the true mind. The \*Samuccaya\* says: '"Aggregate" has the meaning of accumulation. Furthermore, carrying the burden of defilement is why they are called aggregates, like carrying a load on the shoulder.' This is the explanation according to conventional truth. If discussed according to ultimate truth, there is not a single dharma that can be accumulated, because each lacks its own essence and also lacks any function. Therefore, the \*Laṅkāvatārasūtra\* states: 'The Buddha told Mahāmati: "One should be skilled in the four great elements and derived matter. How is a bodhisattva skilled in the four great elements and derived matter? Mahāmati, the bodhisattva-mahāsattva trains in this way: regarding that ultimate truth, the four great elements do not arise. Toward those four great elements being unarisen, he makes such an observation. Having completed this observation, the delimitation of delusive conceptualization of name and mark is just the delimitation manifested by one's own mind. And so on, until: Mahāmati, how do those four great elements produce derived matter? Namely, the great element of delusive conceptualization of moisture produces the internal and external water elements; the great element of delusive conceptualization of capacity produces the internal and external fire elements; the great element of delusive conceptualization of fluttering movement produces the internal and external wind elements; and the great element of delusive conceptualization of solid matter produces the internal and external earth elements."' The commentary says: 'The delusive conceptualization of capacity refers to grasping the nature of the fire element as capable of ripening all things. The delusive conceptualization of solid matter refers to grasping the cuttable nature as the earth element.' Since the four great elements are already empty, the five aggregates have no master. For this reason, one first contemplates the aggregate of form as produced by the four great elements, arising mutually dependent on one another. Since there is no controller within the four great elements, who could assemble them to form matter? Observed in this way, the aggregate of form is immediately empty. Since the aggregate of form is already empty, how could the \[other\] four aggregates exist? Skillfully training in ultimate truth, the foremost pure mind does not abide in a single mark, and thus there are no four great elements that can arise. Therefore we know that everything is nothing other than true awakening; thus, with one awakening, all is awakened, because subsumed in the one mind, there is nothing unawakened. External dharmas originally have no names or marks; the delimitations seen are all merely the measure of mind. Illuminating with prajñā that the five aggregates are all empty: the form of a cluster of foam being already void, how could the sensation of a water bubble exist? The conception of a mirage is not real; the formations of a plantain tree are purely empty. Illusory consciousness is suddenly without support; the space element is serene and unmoving. Investigating the root of the four great elements, nature and characteristics do not even exist; how then could the branches and twigs of the six sense faculties cast a shadow? Since the view of self is not established, delusive consciousness also has nowhere to come from. There is only the one true mind, its spiritual nature standing alone. The ocean-treasury of Ganges-sands \[dharmas\], the limitless gates of meaning—all are gathered and point back here, the principle culminating in this. It does not go beyond a single thought: person and dharmas are both empty. As the \*Sūtra on the Dharani of the Earth's Essence\* (持地經) says: 'The Buddha said: "All worldlings, within the dharmas of seeing, hearing, sensing, and cognizing, grasp the aggregate of consciousness and greedily cling to it, thinking it exists. These people greedily cling to the dharmas of seeing, hearing, sensing, and cognizing, and are bound by the aggregate of consciousness. Treasuring what they know, bound by the combination of citta, manas, and vijñāna, they rush to and fro—namely, from this world to that world, from that world to this world—all because they are bound by the aggregate of consciousness. They are unable to truly know the aggregate of consciousness: that the aggregate of consciousness is false, unreal, and associated with error, arising because of the dharmas of seeing, hearing, sensing, and cognizing; within it there is no real conscious entity. If they cannot truly contemplate like this, they may generate wholesome consciousness, unwholesome consciousness, or wholesome-and-unwholesome consciousness. Such people always follow along with consciousness, not knowing where consciousness arises, not knowing the true characteristic of consciousness. Vasudhara, all bodhisattva-mahāsattvas in this regard contemplate correctly in this way: they know that the aggregate of consciousness arises from delusive consciousness, namely arising from various causes and conditions within the dharmas of seeing, hearing, sensing, and cognizing; because they produce the thought of 'dharmas' where there are no dharmas, they greedily cling to the aggregate of consciousness."' Therefore we know that the various aggregates do not go beyond the mind of the emptiness of dharmas in a single thought. Hence the \*Yongjia ji\* says: 'Clearly recognizing the five aggregates within a single thought: being distinctly vivid is the aggregate of consciousness; reception in the mind is the aggregate of sensation; the mind taking this principle as object is the aggregate of conception; the functioning of this principle is the aggregate of formations; defiling the true nature is the aggregate of form. As for these five aggregates, their entire substance is just a single thought; as for a single thought, its entire substance is completely the five aggregates. Distinctly seeing that within this single thought there is no controller is the wisdom of the emptiness of persons; seeing it as like an illusion or transformation is the wisdom of the emptiness of dharmas.' Therefore the \*Suvarṇaprabhāsottamasūtra\* states: 'The Buddha told the Good Goddess: "The five aggregates can manifest the dharmadhātu; the dharmadhātu is just the five aggregates."' > — English (machine translation) (machine translation) - [Previous: 69.2](https://indike.org/pramana/in.bauddha.taisho.2016.69.2) - [Next: 69.4](https://indike.org/pramana/in.bauddha.taisho.2016.69.4) - [Up: 69](https://indike.org/pramana/in.bauddha.taisho.2016.69) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.69.3) — English, machine translation ## Linked texts (1) - [持世經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.paripriccha.lokadharapariprccha*zh-kumarajiva.2.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.69.3](https://indike.org/pramana/in.bauddha.taisho.2016.69.3) · Pramāṇa