[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) › 76.7 # 宗鏡錄 76.7 宗鏡錄 76.7 - **Language:** Classical Chinese ### [76.7](https://indike.org/pramana/in.bauddha.taisho.2016.76.7) 答。五陰性空非常。相續不斷。不常不斷。即是正因。如華嚴疏云。五蘊相續。即是正因。亦名生因。言正因者。是中道義。中道即是佛性。謂現在陰滅。中陰陰生。是現在陰。終不變為中陰五陰。故現陰非常。如種生芽。種不至芽。雖不至芽。而能生芽。此現在陰。雖不至後。而能生後。則現陰非斷。而中陰五陰。亦非自生。不從餘來。因現五陰。生中陰陰。斯則後陰非無因。故。後陰非常。既能續前故。後陰非斷。非斷非常。是中道義正因性也。又依台教。略有九種五陰。皆無自體。唯逐心生。是以華嚴經頌云。一切眾生界。皆在三世中。三世諸眾生。悉住五蘊中。諸蘊業為本。諸業心為本。心法猶如幻。世間亦如是。九種五陰者。一期色心。名果報五陰。平平想受。無記五陰。起見起愛者。二種穢污五陰。動身口業。善惡兩種五陰。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。原從心出。正法念經云。如畫師手。畫出五綵。黑。青。赤。黃。白。白白。畫手譬心。黑色譬地獄。青譬鬼。赤譬畜。黃譬脩羅。白譬人。白白譬天。此六種陰。止齊界內。若依華嚴經云。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。凡眼瞖尚不見近。那得見遠。彌生曠劫。不覩界內一隅。況復界外邊表。如渴鹿逐焰狂狗齩雷。何有得理。所以龍樹破五陰一異。同時。前後。皆如焰幻響化。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。論偈云。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。輔行記云。若示不思議境體。觀心即足。以心遍。故攝餘法。又非但心攝一切。亦乃一切攝心。故四念處觀云。非但唯識。亦乃唯色唯聲等。今從廣之狹。正示境體。陰界入三並可為境。以寬縵難示故。從指的。略二界入。就陰。如去丈就尺。略四陰從識陰。如去尺就寸。以由界入。所攝寬多。陰唯有為。有為之中。義兼心色故。置色存心。心名復含心及心所。今且觀心王。置於心所。則一念心。十界三科如丈。一界五陰如尺。唯在識心如寸。若達心具一切法已。方能度入一切色心。如一一尺。無非是寸。及一一丈。無非是尺。是故丈尺。全體是寸。故知若真諦。若俗諦。若有為。若無為。一剎一塵。無非心矣。今宗鏡撮其樞要。蓋為斯焉。今但觀識陰。識陰者。心是也。既從心生。非空非有。不生不滅。無住無依。於生死業果之門。不可思議。以因緣和合。相。似相續。如有主宰。諸趣往來。至理窮之。畢竟無體。如磁石吸鐵。明鏡現像。此皆法爾。豈有情乎。般若假名論云。諸蘊循環。受諸異趣。名為取者。是中無人。能取諸趣。捨於現蘊而受後蘊。如去故衣而著新衣。然依俗諦。譬如因質而現於像。質不至像。而有像現。由前蘊故。後蘊續生。前不至後。而後相續。是故菩薩。無取者想。大涅槃經云。如蠟印印泥。印與泥合。印滅文成。文非泥出。不餘處來。以印因緣。而成是文。經合喻云。現在陰滅。中陰陰生。是現在陰。終不變為中陰五陰。亦非自生。不從餘來。因現陰故。生中陰陰。譬合云。如印印泥。印滅文成。名雖無差。而時節各異。是故我說。中陰五陰。非肉眼見。天眼所見。釋曰。現陰如印。中陰生處義之如泥。現在陰滅。名為印壞。中陰陰起。名為文成。於此復以中陰為印。業逼受胎。名為印泥。中陰陰滅。名為印壞。未來陰起。名為文成。業種未斷。文復為印。印復為文。文印相成。不可窮已。生死不斷。法喻可知。又如燈焰。前焰引後焰。後焰續前焰。相續不斷。似常似一。凡夫不達。或執生死為常。不知前焰無體。因後焰續起。後焰無體。仗前焰引生。焰焰皆虛。自性寂滅。此一念心。亦復如是。新新生滅。續續輪迴。乃至一念不住。猶如燈焰。不細觀察。執此生滅。為一為常。又不了前焰纔滅。後焰續生。念念相續。未曾間滅。或執生死為斷。若深達因緣之理。自然不落斷常。何者。以因緣無性。不可得。故非常。以無性因緣能相續。故非斷。又此五陰。只是一法。若執成斷常。是凡夫見。若破析成空。是藏教人。若了陰無性。體此成空。是通教人。若悟此五陰不空。具足佛法。修智斷惑次第生起。是別教菩薩。若了此即真。更無別法。念念圓滿具十法界。即圓教菩薩。如薄運者。覩金成蛇。厚福人。捉石為寶。法無高下。人自昇沈耳。但不造貧富業。終無勝劣報。如大智度論偈云。先世業自作。轉為種種形。虛空不受害。無業亦如是。 > Answer: The nature of the five aggregates is empty and not eternal, yet it continues in succession without interruption. Being neither eternal nor interrupted is precisely the correct cause. As the Commentary on the Avataṃsakasūtra says, 'The succession of the five aggregates is precisely the correct cause, also called the generative cause.' What is termed the 'correct cause' is the meaning of the Middle Way; the Middle Way is precisely Buddha-nature. That is to say, when the present aggregates cease, the aggregates of the intermediate state (antarābhava) arise. These present aggregates never transform into the five aggregates of the intermediate state; therefore, the present aggregates are not eternal. Just as a seed generates a sprout, the seed does not pass over into the sprout. Although it does not pass over into the sprout, it nonetheless can generate the sprout. Although these present aggregates do not pass over into the subsequent ones, they nonetheless can generate the subsequent ones; therefore, the present aggregates are not interrupted. Furthermore, the five aggregates of the intermediate state do not arise of themselves, nor do they come from elsewhere; due to the present five aggregates, the aggregates of the intermediate state arise. Thus, because the subsequent aggregates are not without cause, the subsequent aggregates are not eternal; and since they are able to continue the preceding ones, the subsequent aggregates are not interrupted. Neither interrupted nor eternal is the nature of the correct cause, which is the meaning of the Middle Way. > > Furthermore, according to the Tiantai teachings, there are briefly nine kinds of five aggregates, all of which are devoid of self-substance and only arise following citta. For this reason, a verse in the Avataṃsakasūtra says: > > 'All realms of sentient beings > are entirely within the three times. > All sentient beings of the three times > abide entirely within the five aggregates. > Karma is the root of the aggregates; > citta is the root of karma. > Mental dharmas are just like an illusion; > the world is also like this.' > > As for the nine kinds of five aggregates: The physical and mental constituents of a single lifespan are called the five aggregates of karmic retribution. Neutral perceptions and feelings are the indeterminate five aggregates. Giving rise to views and giving rise to craving are two kinds of defiled five aggregates. Initiating bodily and verbal karma are the two kinds of five aggregates, wholesome and unwholesome. Manifesting transformations is the five aggregates of skillful crafts. For people with the five wholesome roots, there are the five aggregates of expedient means. For those who realize the four fruits, there are the uncontaminated five aggregates. Such various kinds originally emerge from citta. > > The Saddharmasmṛtyupasthānasūtra says, 'It is like a painter's hand painting the five colors: black, blue, red, yellow, and white, or pure white. The painting hand is an analogy for citta. The color black is an analogy for hell; blue is an analogy for hungry ghosts; red is an analogy for animals; yellow is an analogy for asuras; white is an analogy for humans; pure white is an analogy for devas.' These six kinds of aggregates are limited only to what is within the realms. If one relies on the Avataṃsakasūtra, it says, 'Citta is like an expert painter, painting the various five aggregates. Inside the realms and outside the realms, throughout all worlds, there is nothing that is not made from citta.' > > Physical form and citta of the mundane world can hardly be fully comprehended; how much more so the supramundane—how could it be known by an ordinary mind? When ordinary eyes are clouded by cataracts, they cannot even see what is near; how could they see what is far? If throughout vast kalpas one does not see even a corner within the realms, how much less could one see the periphery beyond the realms? It is like a thirsty deer chasing a mirage, or a mad dog biting at thunder—how could there be any principle of attainment? > > Therefore, Nāgārjuna refuted the five aggregates as being identical or different, simultaneous, or preceding and following—all are like mirages, illusions, echoes, and magical apparitions; none are attainable. How could one still cling to the mind-king and mental factors as being simultaneous or at different times? Yet all aggregates and sense-bases inside and outside the realms arise from citta. The Buddha told the monks, 'One dharma subsumes all dharmas; namely, citta.' A treatise verse says: > > 'In all the world, > there is only name and form. > If one wishes to observe in accordance with reality, > one should simply observe name and form.' > > Citta is the root of delusion; its meaning is like this. > > The Fuxing ji says, 'If one is to point out the substance of the inconceivable object, contemplating citta is sufficient. Because citta is all-pervading, it subsumes the remaining dharmas.' Moreover, not only does citta subsume all, but all also subsumes citta. Hence the Contemplation of the Four Applications of Mindfulness says, 'Not only is there vijñaptimātra (consciousness-only), but there is also rūpamātra (form-only), śabdamātra (sound-only), and so forth.' Now, proceeding from the broad to the narrow to directly point out the substance of the object: the aggregates, the dhātus, and the āyatanas—all three can serve as objects. Because they are broad and diffuse, and thus difficult to point out, we proceed toward what is specific, setting aside the two—dhātus and āyatanas—to approach the aggregates. This is like leaving behind the rod to approach the foot. Setting aside the four aggregates, we follow the aggregate of consciousness (vijñānaskandha). This is like leaving behind the foot to approach the inch. Because the dhātus and āyatanas subsume what is broad and manifold, and the aggregates are only conditioned phenomena; and because among conditioned phenomena the meaning encompasses both citta and form, we set aside form and preserve citta. The name citta again contains both citta and caitta (mental factors). Now, temporarily contemplating the mind-king, we set aside the mental factors. Thus, with a single thought of citta, the ten realms and three classifications are like the rod; the five aggregates of a single realm are like the foot; and relying solely on the conscious mind is like the inch. If one has comprehended that citta is endowed with all dharmas, only then can one penetrate and enter into all form and citta. Just as each and every foot is nothing other than inches, and each and every rod is nothing other than feet, therefore the rod and the foot are in their entire substance inches. Thus know that whether absolute truth or conventional truth, whether conditioned or unconditioned, not a single land and not a single particle of dust is not citta. Now, the Mirror of the Source gathers together the essential pivot precisely for this reason. > > Now, we merely contemplate the aggregate of consciousness. The aggregate of consciousness is citta. Since it arises from citta, it is neither empty nor existent, neither arising nor ceasing, without abiding and without reliance. In the gateway of karmic fruits of birth and death, it is inconceivable. Because causes and conditions coalesce, its characteristics appear to continue in succession, as if there were a controlling agent transmigrating among the destinies. When investigated to the ultimate principle, it is completely devoid of substance. It is like a lodestone attracting iron, or a clear mirror manifesting an image: these are all naturally so as dharmatā; how could there be a sentient being in them? > > The Prajñā-prajñaptiśāstra says, 'The cycling of the aggregates and their receiving various distinct destinies is termed the "appropriator" (upādātṛ). Therein, there is no person who can appropriate the various destinies, discarding the present aggregates and receiving subsequent aggregates like casting off old clothes and putting on new clothes. Yet, in reliance on conventional truth, it is just as an image appears due to a material form: the material form does not pass over to the image, yet there is an image appearing. Because of the preceding aggregates, the subsequent aggregates arise in succession: the preceding does not pass over to the subsequent, yet the subsequent continues in succession. Therefore, the bodhisattva has no conception of an appropriator.' > > The Mahāparinirvāṇasūtra says, 'It is like a wax seal stamping clay: when the seal and the clay unite, the seal is destroyed and the impression is formed. The impression does not emerge from the clay, nor does it come from another place; through the causes and conditions of the seal, this impression is formed.' The sūtra matches the analogy, saying, 'When the present aggregates cease, the intermediate-state aggregates arise. These present aggregates never transform into the five aggregates of the intermediate state; nor do they arise of themselves, nor do they come from elsewhere. Due to the present aggregates, the aggregates of the intermediate state arise.' Matching the analogy, it says, 'It is like a seal stamping clay: the seal is destroyed and the impression is formed. Although the name is without difference, the times are distinct. Therefore I say that the five aggregates of the intermediate state are not seen by the fleshy eye, but are seen by the divine eye.' > > Explanation: The present aggregates are like the seal; the place where the intermediate state arises is conceptually like the clay. The cessation of the present aggregates is called the destruction of the seal; the arising of the intermediate-state aggregates is called the formation of the impression. In this, the intermediate state is again taken as the seal, and being compelled by karma to enter the womb is called stamping the clay. The cessation of the intermediate-state aggregates is called the destruction of the seal; the arising of the future aggregates is called the formation of the impression. Before the karmic seeds are severed, the impression again becomes the seal, and the seal again becomes the impression. Impression and seal mutually bring each other about, never coming to an end. That birth and death are uninterrupted can be understood through the doctrine and the analogy. > > Furthermore, it is like the flame of a lamp: the preceding flame draws forth the subsequent flame, and the subsequent flame continues the preceding flame. Continuing in unbroken succession, it seems eternal and seems unitary. Ordinary persons do not comprehend this and either cling to birth and death as eternal, not knowing that the preceding flame is devoid of substance and arises continuously because of the subsequent flame, while the subsequent flame is devoid of substance and is drawn forth in reliance on the preceding flame. Flame after flame is completely empty, their nature inherently tranquil and extinguished. This single thought of citta is also like this: freshly, freshly arising and ceasing; continuously, continuously reincarnating; up to a single thought not abiding, just like the flame of a lamp. Failing to investigate it subtly, they cling to this arising and ceasing as unitary and as eternal. Furthermore, failing to realize that as soon as the preceding flame ceases, the subsequent flame arises in succession, thought-moment after thought-moment continuing in succession without ever an interruption, they may cling to birth and death as annihilated. If one deeply comprehends the principle of causes and conditions, one will naturally not fall into annihilationism or eternalism. Why? Because causes and conditions lack self-nature and are unattainable, they are not eternal; and because causes and conditions lacking self-nature are able to continue in succession, they are not annihilated. > > Moreover, these five aggregates are just a single dharma. If one clings to them, turning them into annihilationism or eternalism, that is the view of ordinary persons. If one deconstructs and analyzes them into emptiness, that is a person of the Tripitaka teaching. If one comprehends that the aggregates lack self-nature and embodies this as empty, that is a person of the shared teaching. If one awakens to the fact that these five aggregates are not empty, that they are fully endowed with the Buddha-dharma, and that one cultivates wisdom and severs delusions arising in gradual stages, that is a bodhisattva of the distinct teaching. If one comprehends that this is precisely reality and that there is no other dharma, thought-moment after thought-moment being completely endowed with the ten dharmadhātus, that is a bodhisattva of the perfect teaching. It is like a person of slight fortune seeing gold and taking it to be a snake, while a person of abundant merit grasps a stone and it becomes a jewel. Dharmas have no superior or inferior; people themselves rise or sink. As long as one does not create karma of poverty or wealth, there will never be superior or inferior retributions. As a verse in the Mahāprajñāpāramitopadeśa says: > > 'The karma of previous lives made by oneself > transforms into various forms. > Empty space suffers no harm; > one without karma is also like this.' > — English (machine translation) (machine translation) - [Previous: 76.6](https://indike.org/pramana/in.bauddha.taisho.2016.76.6) - [Next: 76.8](https://indike.org/pramana/in.bauddha.taisho.2016.76.8) - [Up: 76](https://indike.org/pramana/in.bauddha.taisho.2016.76) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.76.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.76.7](https://indike.org/pramana/in.bauddha.taisho.2016.76.7) · Pramāṇa