宗鏡錄 76.7

76.7

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.'