First, the five aggregates:

When we read Buddhist scriptures, we often hear five meanings. "Prajna Paramita Heart Sutra" says: "We look at Bodhisattva and practice Prajna Paramita for a long time, which shows that all five aggregates are empty and all sufferings are experienced. ..... "The so-called" cloud "was translated from (Skanbha), and the old translation was Yin or Gong. It means accumulation, and the five aggregates mean five kinds of aggregation. The so-called:

(1) color implication: the accumulation of matter. The connotation of color includes internal color and external color. The inner colors are: eyes, ears, nose, tongue and body-five: the root body (body) on which we live; Appearance color is: color, sound, smell, taste and touch-five realms: known appearance is contained in five connotations.

(2) The implication is not only acceptance and acceptance. The acceptance of prosperity and adversity can be divided into empathy and psychological acceptance. There are three feelings of bitterness, joy and abandonment (no bitterness, no joy); The heart is born of the root of meaning, with sorrow and joy. There are five natures: bitterness, joy, abandonment, worry and joy.

(3) Thinking: The mind holds an image in a known environment. When you look, listen and touch things, you will think that the environment you are facing has a certain appearance, and then you will establish a name for it and have a psychological understanding.

(4) Behavior implication: "Behavior" is the meaning of creation, and behavior implication is to drive the mind to create various industries. There are three kinds of psychology in the created behavior, that is, good, evil and no memory, which is called the method of mind-born, and it is also a place of satisfaction.

(5) Perception: Buddhism's interpretation of awareness is different from Mahayana, and it can be interpreted according to the classification of Mahayana: awareness can be divided into eight senses and three categories: one is the mind, which integrates various dharmas and can give birth to various dharmas, referring to the eighth sense-Aya awareness. Both mean that it has been thinking about me-the last knowledge. Since we have a mind, it has always insisted on having a "I", and this "I" is called meaning. The three are knowledge, not only the foreign environment; The mind that can perceive the outside world is called knowledge. Sometimes,

Heart, thought and knowledge are always called heart, also called knowledge accumulation; Knowing can know the outside world, so it is intimate.

Because it drives other hearts, it is the main one, so it is called the king of hearts, the heart born with it.

It's called the heart.

The five connotations include five kinds of Buddhism, namely, color, acceptance, thinking, behavior and knowledge, which are combined into one set. Because of the combination of karma and endless life, the five connotations mean five different aggregations. Five aggregates are also translated into five blocks or five yin. "Five qualities" are the aggregation of five laws; "Five Yin" refers to five ways to cover our wisdom. Buddha said that all beings in Li Gen have five meanings; For sentient beings with poor wisdom, the Buddha speaks for them in the 12 places and 18 realms.

Second, the meaning of all beings:

The five aggregates constitute the self of life, and there are many lives in the world. Buddhism divides these lives into two kinds: heartless life and sentient life.

(1) Ruthless life: There are physiological phenomena, no psychological activities and no ego, which is called heartless life. It seems that plants, cells living in our bodies and so on. Are merciless lives.

(2) sentient beings: there are physical activities and spiritual activities. They are attached to me, love me and who I am attached to, so that all sentient beings can be called sentient beings.

Buddha said that all beings are the aggregation of names and colors, and this name and color can be divided into five aggregates-five aggregates.

(1), name: Our spiritual activity is invisible, but we only know its existence by its name, so we call it name. This name is our heart, which can be divided into mind, mind, consciousness or eight senses.

(2) Color: a physiological activity, which can be seen in hue and belongs to matter. The colors in the five elements mainly refer to our bodies-the roots of our bodies. Therefore, color is the method of heart and color, and heart and color constitute our physical and mental activities.

III and V Aggregate Summary Table:

[Color-color method-material activity.

[theme]

Five elements:-[thinking]-mental method]

[Line]]- mental activity

[Knowledge-Heart King]

Fourth, elaborate the five connotations:

(1) color implication:

Color moral meaning: color has quality obstacles, occupies a certain space, and will deteriorate over time. Color refers to all substances, as well as the activity phenomenon of all substances. For example, minerals are substances and definitely belong to the color collection; But sound is not a matter, it is a phenomenon of matter vibration, so it also belongs to color implication.

The ancient Indians divided the world's materials into four attributes, which are called the four major ones. Colors are composed of four kinds, and all substances have four kinds. The so-called four are: first, the element of hardness; Both, water is big-the element of flowing moisture; Third, the fire-the element of heat and warmth; Fourth, the wind is strong-the element of frivolous mobility. From the perspective of modern science, these four things refer to the three states of matter and heat energy: the large-solid state of matter; Water is very large-the liquid state of matter; Fire-heat energy; Strong wind-the gaseous state of matter. Therefore, the four categories do not refer to earth, water, fire and wind, but refer to the four properties of matter, which are only represented by earth, water, fire and wind. Economically speaking, every object has four dimensions, such as sea water, the most water, large land, big fire and small wind. If the sea water is heated, its fire will increase. Another example is a stone, which has more land, more water, more fire and less wind. When the stone is cold, there will be less fire; If the stone is hot, there will be more fire.

Buddhism pays more attention to the intuitive analysis of the classification of substances, that is to say, when our senses come into contact with substances, we can directly understand them, instead of using various instruments to study, discover and understand which elements they contain, as in the study of physics and chemistry. Buddhism pays little attention to these. It focuses on guiding us to understand the relationship between matter and mind, so Buddhism has made a very special classification method for the interaction between mind and environment on the basis of material activities and spiritual activities. It not only divides the color method into internal color and external color, but also has five internal colors: eyes, ears, nose, tongue and body. External colors are colored, sound, smell, taste and touch, which are collectively called five colors.

Perception of internal and external colors

Eye root-color dust-eyes see color.

Ears-dust-ears hear sounds.

Nose root-incense dust-nose smells incense.

The root of the tongue-smells the dust-licks the tongue to taste.

Roots-touching dust-touching things.

When it comes to five colors and two colors, it is necessary to say "root". We often say that six are clean and six are unclean. What does that mean? Eyes, ears, nose, tongue, body and mind are called six. The environment opposite to the six roots is called six dusts, which are color, sound, fragrance, taste, touch and law respectively. One part of the meaning root and the law dust belongs to the mental method, which is divided into two parts: one is the mental method; Both, color method-color selection according to the method. In Buddhism, substances (colors) are divided into five colors and colors taken from the place of origin, with a total of eleven kinds.

(2) moral:

"Acceptance" is a psychological way to accept the inner world. Inner acceptance of the external environment gives birth to a kind of mind, which will produce three different feelings about the external environment, namely, bitterness, joy and giving up, which is called three bitterness.

(1), suffering: accepting adversity, physical and mental persecution, too strong stimulation, physical and mental pain.

(2) Pleasure: We enjoy a good time, and the places we like are very comfortable both physically and mentally.

(3) Giving up and accepting: accepting the realm of the mean, the body and mind are in a feeling of not being bitter or unhappy.

(1) Accepting Sources: Everything we ordinary people feel and know comes from six sources.

1, what the eye root receives-what the eye sees is the brightness of color, not things, but light (light reflected by the color on the surface of the object). It seems that I saw light when I was watching a movie. The light tells you that there is a Bruce Lee in the movie, but you see the light, but you can't see Bruce Lee. By the same token, now everyone is sitting in the Hall of Great Compassion, and what they see is the color (that is, light) of the Buddha statue, not the Buddha statue. Eyes have three senses of color. For example, the light is very exciting. It hits you straight in the eye. You don't have to think about it. Your eyes closed immediately, and your eyes were painful at that time. If the light at that time was soft and comfortable, it was that the eyes were happy; If the light doesn't have any effect, you won't feel anything, and then your eyes will be in an anodyne state. Different beings have different hobbies for colors, and they feel happy when they meet the light they like; Humans like soft cyan and blue, and their eyes are very comfortable; If the color is dark and the eyes can't see clearly, it will be very hard. Similarly, our eyes sting when we see strong light. At that time,

Our eyes are very painful.

2. What happened at the root of the ear-the pitch of the ear and the volume of the sound. If the tone is too high and the volume is too loud, it can't stand it and will die; Ears are happy to hear the sound of harmony; If there is no sound, the ear is in a state of indolence.

3, the root of the nose-the nose is smelling and smelly, and the smell and taste are strong and light. If the smell is strong, our nose will be blocked as soon as we smell it, and it will protest that it can't stand the bitter taste. If it smells good, its nose will be comfortable and it will be happy.

4, the tongue is born-the tongue will have three feelings of bitterness, joy and abandonment when tasting.

5, the root of the body-when the body comes into contact with things, it will also have bitterness, joy and abandonment.

6. One root is born and suffered-one knowledge is our law dust, that is, our mind. What we say in our hearts: do, heat, rice and dharma, so, or say: one, two, three, four, five, this is the heart. How will our consciousness feel about these legal dust? We read: Is it difficult to have one, two, three, four and five meetings? No, if you study from morning till night, then "Italy" will be unbearable and feel very hard; What we can't do and what we can't figure out, we still can't figure it out after racking our brains. That meaning is very painful. If one is not excited, it will feel bored and bitter. If we make it move a little, it will be happy. These are all received from six. It happens at the moment when the mind comes into contact with the environment. After the mind comes into contact with the environment, it does not exist. For example, now that I shine light on your eyes, it is stimulated, which is both painful; If you turn off the light, there will be no pain.

We also have ideological worries, grants and joys. Worry is worrying about all kinds of things; Happiness is being happy about things. Sorrow and happiness are the difference between one thought and another, which is produced by one heart after another, not by six. For example, if you think of a happy thing and feel happy inside, that is love. Bitterness, happiness and abandonment are six kinds of feelings and worries caused by "contact with the outside world", so sorrow and happiness are worries, but bitterness, happiness and abandonment are not worries.

Colors have shapes. As you can see, it is very important and is naturally included in the five aggregates. What about polymers? It is also included in the five aggregates because our six roots are in constant contact with the six dust, that is, the eyes, ears, nose, tongue, body and mind are affected. For example, if you sit here and sit on the cushion, you will suffer; When the skin touches the air, the air is warmer, and if it is colder, you will suffer; Listen to me, you are listening to the voice from the loudspeaker; Look at the light from the projector, and you will feel it there. At that time, our eyes and ears were bitter and happy, so our six roots were bitter and happy all the time, and its function never stopped. We can feel it when we wake up, even in our sleep. Because ordinary people are unaware of this bitter effect, and the Buddha realized that this bitter power is very powerful and never stops. As long as you know that something is happening and your mind is moving, it will have a bitter effect. This feeling is very important, so it is included in the five aggregates and occupies an important position.

Acceptance is an infinite and endless collection of acceptance. This place of acceptance is the three feelings of bitterness, joy and abandonment, which are born and died in countless moments. They are called receiving places.

(3), to accumulate:

Six roots contact with the outside world, construct various external conditions in their hearts, have the psychology to determine external conditions, and establish various names, not just the so-called name stability. This name is the subjective stability of all beings, and there is a real individual in this name. Let's take "mountain" as an example. When our eyes see a pile of sand, we can see the shape of a mountain. The shape of that color appeared in front of us many times, and then our hearts determined that the "mountain" had a shape, and we thought there was such a thing, so we began to draw various shapes. Then give this phase object a name, called "Mountain". Then it was reversed. I don't know the entity of "mountain" because it has such a shape. We just call it "Mountain". From then on, as soon as we saw this shape, we were obsessed with the "thinking" of "mountain", which is the so-called thinking accumulation. So this idea was not acquired at one time, but after accumulating a lot of experience. Let me give you an example: a man was born and never saw rain. His mother took him outside and saw rain after rain. He didn't know it was "rain" at all, and neither did he.

What's going on here? After reading it again and again, I gradually decided that there really is such a thing in the world that will fall from the sky. Later, he learned from the big population that it was "rain". As a result, he insisted that there really was "rain" in this world. This is the role of thinking.

Like receiving, thinking comes from six sources. This idea born from the environment of eye contact is not only the appearance of color, but also called hue; The appearance of ear sounds; The way the smell of the nose is separated; The appearance of different flavors of the tongue; The appearance of physical contact, then our mind is the appearance of thought. All these appearances are constructed by our hearts. This idea is as important as receiving, because as long as we are receiving, our consciousness-mind-keeps thinking back and forth at six places. From this idea, we are separated from the outside world in this way and in this way, so all languages are functions of thinking. As long as there are language activities in our hearts, it is the function of thinking. Be quiet. When I opened my eyes and saw the scenery, I heard the sound in my ears, and I wanted to tell us what it was. For example, if you hear the sound of insects and cars, you can confirm whether it is insects or cars. If you hear the sound of a car for the first time, you may be scared to death, because you have never heard of it, which is terrible. However, after listening to it several times, I drew the shape of the car sound-the sound phase. Later, when I heard the tone, I gave it a name, called car sound. This is the so-called thinking. In our daily life, what we see and hear, and then distinguish them in our hearts, isn't that what we think? Therefore, "thinking" is a very important psychological function, and it is also listed as one of the five connotations, called thinking connotation.

(4), lines:

The meaning of action is very complicated. I will only make a simple explanation here: all kinds of thoughts born from our hearts are called what our hearts are. These hearts are born except for receiving and thinking, and behaviors (behaviors) are all artificial and called behaviors. When these "lines" are aggregated together, it is called line aggregation. For example, greed, jealousy and infatuation: people scold you for being angry, which is "doing" Besides, greed, jealousy, delusion, anger, hatred, worry and injury are all "behaviors". Therefore, in our mind, except for knowledge, acceptance and thinking, all other minds are ok. These hearts can create karma, and they are artificial. Even if you are kind-hearted and kind-hearted, it is ok: for example, we read the Heart Sutra: "After a long time of observing Bodhisattva, we will go deep into Prajna Paramita, and when we see that the five aggregates are empty, we will do everything." ..... "It doesn't matter, because our thoughts are artificial and will change there. This line belongs to good: if we are scolded by others, it belongs to evil, and that is to create evil. The mind born of the five elements is the main force and cause of karma, because these thoughts drive our body, mouth and heart to create karma, so the mind of the five elements is the main psychological function of karma.

Speaking of the five aggregates, we will talk about the relationship between the six roots, six dusts, six senses and eighteen realms. When our hearts touch the external environment, there will be a relationship between them. Roots-six roots, dust-six dust (external environment) contact each other and produce intention (also called attention) at the same time. Roots and dust do not touch, knowledge does not grow; If the root touches the dust and the heart makes sense, then the perceptual heart is called knowledge. When root, dust and knowledge work together, the resulting psychology is called touching the heart. For example, the psychology that we can see colors is called eye knowledge. This kind of eye knowledge depends on the root of the eye to contact the color environment. In this process, the heart that knows the outside world is called knowledge. If the roots don't touch the dust, we won't have the psychology of paying attention. For example, when your eyes are covered, most people don't notice what they see. However, when the roots are in contact with dust, the heart sometimes pays attention to the same situation at the same time, and sometimes it doesn't; For example, when we are sitting there reading a book, we see a sound outside our ears when we are fascinated, but we don't know it; That is, when the root is in contact with dust, the heart is not in the ear root at that time, and it is not active in the external environment (sound), so the ear is not born, and there is any sound in the ear, so it does not smell. So we have to understand that there is such a difference between the heart, the six roots and the external environment.

(5) knowledge.

A lot of knowledge is aggregated together, which is called knowledge aggregation. According to the school of only knowing, knowledge can be divided into eight kinds, called the king of mind. The first six kinds: eyes, ears, nose, tongue, body and mind belong to other functions, so they are called knowledge. Knowledge is based on roots and the outside world.

(1), the difference between difference and difference:

Another meaning is: our minds first perceive the right environment without adding any language to call it goodbye; After parting, our hearts further increased our understanding of the famous sayings from outside. For example, if you sit here and listen to me and hear my voice, do you know that my voice is a man's voice? Yes But was there any language distinction at that time? You are kidding! So every time I say a word, you know it's the voice of master Guangchao, a man's voice, but you don't have to think about it, just know it. This function of knowing is called distinction. But when I mention that my voice is a man's voice, you should think: a man's voice is deep and different from a woman's voice; Then I was sure it was a male voice. This is the difference. Our thoughts have two influences on the external environment. The first effect is to say goodbye. The function of the second layer is called separation. The first idea we perceive is always in the wrong place, and at the same time, our heart is always separated from the outside world; Let's say goodbye first and then break up. The difference is that the present mind is in perception and perceives the present situation; But parting is really after we say goodbye, and many continuous thoughts understand what just happened. For example, I put my hand up.

Come; When you see this action, your eyes are the color of the other hand, and then you know that it is the hand in your heart.

(2), six know other functions:

Eye knowledge is rooted in different color environments: it is not the content of different color environments. For example, there are a bunch of colors. I didn't say what it was. What you see is a bunch of colors, called goodbye. If you know any scenery, artistic conception, etc. What is represented by that color is called color separation. For example. Look at this whiteboard, with this black word written on it. When your eyes are looking, the eye knowledge works there, and the eye knowledge only knows black and white. How to express it in black and white? Blind. After that, our sixth consciousness tried to distinguish it and connect it, but found the content inside. This is the difference. So farewell is the first idea, but not the only one. As long as we look at it, we don't know how many millions of thoughts fly by. If we just keep looking and not thinking, it is in the middle of other things; Well, don't pass in an instant, an instant. So the eye knowledge will be born and died in an instant. For example, I use colored lights on the screen, red and white; Your eyes will know red and white immediately, and you will read it there.

Function. Red and white are known to the eyes, but what is the image of the red and white picture? It doesn't know that we must think and distinguish with our sixth sense. Ear knowledge depends on the sound environment, so ear knowledge only knows the sound. It doesn't know what's in the sound. For example, when we hear a cat meowing, it's the cat's voice, not the dog's. We don't know what barking means. While listening to other cats, we are recognizing that this sound is a cat's cry.

Because don't be too fast, it will fly by in an instant, and it is difficult to feel it. All we know is that we are at the moment of separation. If you don't practice meditation, your mind's consciousness is not fast enough, and you will unconsciously have many thoughts. At that time, it was separation; When you first read it, you will know that it is goodbye.

Consciousness (sixth knowledge) has taken root in other legal circles. For example, we talk about six roots and six dusts. Do you know what Dharma dust is? Law dust is our state of mind, not only the law born from the heart. Only our mind can know the law. Please sit down, close your eyes and repeat after me: "Amitabha. ..... "Now you pay attention to these thoughts of A, Mi, Tuo and Dharma; Can know these thoughts (dharma dust) of Amitabha's mind. Guess what? Ordinary people often regard Fa Chen as their bosom friend. Similarly, when the eyes see the color, they know that the role of color is your heart; The ear hears the sound, and it is your heart that knows the sound. All you know is sound. So these six cognitions are the function of one thought and one thought. It seems that when we just read Amitabha, every thought, every thought has a sense of recognizing sounds. When we read "A", that consciousness knows "A"; When we say "rice", that consciousness knows "rice"; ..... So every thought has different legal dust and consciousness in life and death,

Our eyes and ears have the same function, which is knowledge. In addition to the six senses of eyes, ears, nose, tongue, body and mind, we have a seventh sense, which is the root of the sense. In addition, we also have the eighth knowledge, called Aryan knowledge. We ordinary people don't know this knowledge, it can collect all the seeds of karma, and those seeds can rely on this knowledge to form a result. The seventh knowledge, also known as eschatology, translates into Chinese. This kind of knowledge always attaches importance to Araya's knowledge as "I", so it attaches importance to the psychological function of "I". Our sixth consciousness is born on the basis of the seventh consciousness, so it is called the meaning root. It seems that our eye knowledge depends on the eye root, so it is called the eye root; The sixth consciousness depends on the root of meaning, so it is called consciousness.

Five, the relationship between the five aggregates:

The color aggregation in the five aggregates is divided into internal color and external color, which are root and environment (dust) respectively. Dust is a known environment, the root of which is that our knowledge depends on it to understand the external environment. When the mind is in contact with the environment, the psychology of this contact is called touch. What can know the external environment at that time is knowledge. After contact with the environment, the mind will continue to receive, think and act. After that, three kinds of bitterness, joy, abandonment and birth. At the same time, the mind has constructed various forms. And give them all kinds of names, which is called thinking. After we set up famous sayings and add troubles, we will have a heart of good and evil, and even mobilize our body, mouth and mind to create a career. This is the relationship between five connotations-color, acceptance, thinking, action and knowledge. This is how our life keeps moving forward.

Six, the truth of the five aggregates:

The truth of the five elements is impermanence, bitterness, emptiness and selflessness. Because every thought in the five aggregates changes in birth and death and is impermanent; Because of impermanence, every thought will eventually disappear after birth, so it is bitter; Because in the aggregation of the five elements, nothing is constant, independent, single, completely different, ownerless and uncontrolled. It has a cause for birth, illness and death, so there is no me; Because the five aggregates are born of karma, things born of karma have no self-nature, even if they have no own performance, the so-called non-self-nature, non-self-nature is empty.

Seven, observe the five aggregates:

The Buddha taught us how to view the five aggregates in The Analects of Confucius, in which he said, "Observing colors is like gathering foam, soaking in water is like soaking, thinking is like the flame of spring, walking is like a banana, and knowing things is like an illusion." Buddha taught us to observe the "color" in the five aggregates, such as the dirty foam formed when the river hits, which is empty and easy to burst after a while; "Bitterness" is like bubbles floating up in the water, which suddenly burst, and so is our heart. For example, the feeling that our eyes keep thinking suddenly disappears; "Thinking" is like the sun shining on the ground in spring or summer. Water evaporates into steam, which sometimes reflects to form various images. It is an illusion, and our thoughts are as unreal as the flames of spring. All kinds of "threads" are like bananas, that is, our thoughts are like banana trees. If they are peeled off one by one, they are hollow. There is nothing in them, and so are our thoughts. For example: Amitabha, did you see anything in "A"? No, is there anything in Mi? Number ... but put it together, you can see what the word "Amitabha" stands for; The methods of "knowledge" are illusory, and "knowledge" is the mind we can perceive. It is illusory, just like a magician. It changed some things, and we were lost by it, thinking that these things really existed. Similarly, we also believe that the heart exists, but the heart is illusory.