1. Five aggregates

Sanskrit pan~ca-skandha, Pali pan~ca khandha^. Also known as the five yins, the five masses, and the five gatherings. One of the three subjects. Yun, transliterated as Seijiantuo, means accumulation and classification. That is to say, there are five categories that gather all conditioned dharma.

(1) Color aggregate (Brahma ru^pa-skandha), that is, the collection of all forms.

(2) The feeling aggregate (Vedana^-skandha), the feelings arising from suffering, happiness, equanimity, eye contact, etc.

(3) Thoughts (Brahma sam!jn~a^ -skandha), thoughts arising from eye contact, etc.

(4) The sam!ska^ra-skandha (brahman sam!ska^ra-skandha), all conditioned phenomena except form, feeling, thought, and consciousness, that is, the function of the will and the heart.

(5) Consciousness aggregate (Brahma vijn~a^na -skandha), that is, the various collections of various consciousnesses such as eye consciousness.

The five aggregates are the major difference between all conditioned dharmas. Among the seventy-five dharma established by Kusha and others, the seventy-two conditioned dharmas are collectively classified into the five aggregates. One hundred dharmas, ninety-four dharma that are combined into five aggregates, do not include unconditioned dharmas.

The five aggregates include outflows, no outflows, and the three qualities of wholesome, unwholesome, and unrecorded. Therefore, various names are used to describe their categories in various treatises, such as the Seventy-Five Volume of the Mahavipasha Treatise, etc. , among the five aggregates, those with outflows are called the five aggregates of grasping. The eighth volume of Mahayana Yi Zhang contains leaks, no leaks and three natures, and there are nine types in total, namely:

(1) Born with good yin,

(2) Convenience and good Yin,

(3) The good Yin without leakage,

(4) The five bad Yin,

(5) The five dirty Yin,

(6) The five Yins of rebirth,

(7) The five Yins of majesty,

(8) The five Yins of craftsmanship,

(9) Changes Five Yins.

The first three are good, the fourth is bad, and the last five are unrecorded; the third one is without leakage, and the rest are all with leakage. In addition, the fifth volume of Mahasamadhisattva and the fifth volume of Mahayana Dharma Garden Yilin Chapter also have their own explanations.

Based on the analysis of the five aggregates, most Hinayana sects came to the conclusion that "human beings have no self" and advocated that "human beings and self" are the temporary sum of the five aggregates, with only pseudonyms and no substance. The Mahayana theory not only denies the authenticity of the five aggregates and the combined body (human self), but also denies the authenticity of the five aggregates themselves, and then develops the theory of "Dharma has no self".

Two and six roots

Sanskrit s!ad! indriya^n!i. Also for six emotions. Refers to the six sense organs, or cognitive abilities. It is the six bases within the twelve bases and the six root realms out of the eighteen realms.

Root means the organ of understanding. That is, the eye root (visual organ and visual ability), the ear root (hearing organ and its ability), the nose root (smell organ and its ability), the tongue root (taste organ and its ability), the body root (tactile organ and its ability), and the mind root. Root (the organ of thought and its faculties). The first five are also called the five roots.

The five roots are the material phenomena that exist in matter, that is, the color roots. There are two types of distinctions. The physiological organ is called the dust-supporting root. It is based on the four elements and only plays a supporting role in the creation of consciousness. Color is sex. In this regard, the mind root is the base of the mind that produces psychological effects, that is, the colorless root.

According to the theory of the Astana Buddhism, the six consciousnesses of the previous moment have fallen into the past, and the root of mind is the uninterrupted condition that causes the six consciousnesses of the next moment. Therefore, the function of the six consciousnesses must always be based on the root of mind (through-reliance). However, in addition to relying on the root of intention, the first five consciousnesses also have specific roots on which they depend (different reliance); consciousness only depends on the root of intention and has no other specific roots.

The Yogacara School and others talk about the six roots in the consciousness-only sense, arguing that the six roots and six objects are all changed by inner knowledge. In addition, the six roots can be regarded as the whole body and mind of a person. For example, if the Lotus Sutra is read, recited, and written, the six roots can be purified. [Volume 1 to Volume 3 of the Treatise on Kusa, Volume 1 of the Theory of Consciousness-only Theory, Volume 6 of the Shunzheng Theory, Volume 1 of the Mahayana Abhidharma Collection] (See 'Five Roots' 1137, 'Six Realms' 1298, 'Six Consciousnesses' '1312, 'root' 4131)

Three, six dusts

There are six dusts according to the six roots: color, sound, fragrance, taste, touch, and law. For the six dusts. Dust means pollution, because it can pollute emotions and consciousness.

One color refers to what the eye sees, such as light and darkness, quality, etc. Because it can stain the eyes, it is called color dust.

Two tones refer to what the ears hear, such as movement, stillness, beauty and evil, etc. Because it can stain the ears, it is called sound dust.

Three fragrances refer to what the nose smells, such as the fragrance and smell of Tongshi. Because it can stain the root of the nose, it is called fragrant dust.

Four tastes refer to what the tongue tastes, such as salty, light, sweet, pungent, etc. Because it can stain the root of the tongue, it is called taste dust.

Five touch refers to what the body feels, such as clutch, cold and warmth, etc. Because it can pollute the roots of the body, it is called contact with dust.

Six Dharmas refer to things known by the mind, such as birth and death, good and evil, etc. Because it can contaminate the mind, it is called Dharma dust.

These six objects also have other names such as six desires, six entrances, six places, six realms, and six thieves, etc., which I will not elaborate on.

Fourth and Eighteen Realms

Sanskrit as!t!a^das/a dha^tavah! . It refers to the eighteen types of dharmas in our body, including the consciousness we can rely on, the root we rely on, and the state of the object.

Boundary refers to species and races. It is said that the eighteen types have different natures, so they are called the eighteen realms and also the eighteen upholds. From Volume 1 of "Kusha Lun": "The meaning of Dharma race is the meaning of 'realm'... In this way, there are eighteen categories of Dharma races in one body or one continuum, which are called eighteen realms."?

That is, the eye. , ears, nose, tongue, body, mind and other six sense organs (which can produce the function of cognition), and the six objects such as color, sound, smell, taste, touch and law that they correspond to (the objects of cognition), as well as the sense organs (six sense organs). ) The six consciousnesses, such as eyes, ears, nose, tongue, body, and mind, which arise from the conditioned objects (six realms), are combined into eighteen categories, called the eighteen realms.

Among the eighteen realms, excluding the six consciousnesses, there are twelve places, and the six consciousnesses are actually developed from the mind places of the twelve places. According to this, the eighteen realms or twelve places absorb all dharmas. . Extended information

The meaning of the five aggregates in all living beings

The five aggregates constitute the self of life. There are many lives active in the world. Buddhism divides these lives into two types: heartless life and sentient life.

(1) Heartless life: There are physiological phenomena, no mental activities, and no ego, which is called heartless life. It seems that plants and the cells that rely on our bodies to live are all heartless lives.

(2) Sentient life: It has physical activities and mental activities, and is attached to me, loves me, and loves the self that others are attached to. Only such sentient life is qualified to be called a sentient being.

The Buddha said that all living beings are aggregates of name and form. This name and form are roughly divided into five kinds of aggregates - the five aggregates.

⑴ Name: Our spiritual activity is invisible, but we know its existence, and it only has a name, so it is called a name. Since this name is our heart, it can be divided into heart, mind, consciousness or eight consciousnesses.

⑵ Color: Physiological activities, which are visible in color and belong to matter. The form in the five aggregates mainly refers to our body - the body root. Therefore, name and form are mind and color, and mind and color constitute our physical and mental activities.

Reference: Baidu Encyclopedia - Five Aggregates and Six Dusts