Version 4 of the five aggregates, which aggregates do the five aggregates refer to

The five aggregates are the aggregates of color, receiving, thinking, acting, and cognizing.

Of the five aggregates, except for the first aggregate, which is a material phenomenon, the other four aggregates are mental phenomena in the five aggregates.

1. Color, "color" refers to matter. Chromatic aggregates refer to the aggregation of all objectively existing substances with form and quality, which is equivalent to what people now call material phenomena. The color aggregate includes four major material factors, such as earth, water, fire, and wind.

People often say that the four are empty, and they are talking about these four things.

2. Receiving aggregates refers to the feelings or emotions that arise from sensory contact with external objects.

3. Thoughts, perceptions and appearances obtained through the analysis of the sensations generated by accepting external things.

Fourth, the will to act through the knowledge of external things.

Fifth, cognition mainly refers to the role of human consciousness. For example, distinguishing and knowing things, etc.

The "aggregate" of the five aggregates is a transliteration of Sanskrit, and the meaning is accumulation or union. Buddhism believes that everything in the world is made up of the sum of the five aggregates, and that a person's life is also made up of the sum of the five aggregates.

The five aggregates are the aggregates of color, receiving, thinking, acting, and cognizing. Of the five aggregates, except for the first aggregate, which is a material phenomenon, the other four aggregates are mental phenomena in the five aggregates.

Early Buddhism focused on explaining the phenomena of life, and in order to explain life, it was necessary to deal with the question of what a person or a person's physical and mental phenomena were. The Buddhist answer to this question is the theory of aggregates. In other words, the aggregates are actually a Buddhist theory of what elements the human body and its physical and mental phenomena are made of.

When we recite Buddhist scriptures, we often hear the five aggregates, the Prajnaparamita Heart Sutra, which says: "When the Bodhisattva of Freedom and Meditation walks deep into Prajnaparamita, he sees that the five aggregates are all empty and overcomes all suffering." ......The so-called "yun" is translated from (skanbha), and the old translation is yin or zhong.

Meaning is accumulation, and aggregates are the five aggregates. The so-called:

1) Color aggregate: that is, the accumulation of matter. Chromatography consists of both inner and outer colors.

The inner color is: eyes, ears, nose, tongue, and body: the root body (body) on which we depend for life; The exterior color is:

Sight, sound, fragrance, taste, and touch The five realms: the external realms that we know, all of which are contained in the five aggregates.

2) Hunger and hunger are both the meaning of receiving and accepting. For the acceptance of good times and bad times, it can be divided into physical experience and mental experience. The experience is caused by the five roots and the five realms, and it has three kinds of feelings: suffering, happiness, and renunciation (not suffering or happiness); The mind is caused by the root of the mind, and there are worries and joys.

There are five natures of suffering, happiness, giving, sorrow, and joy.

3) Thinking about the cloud: the mind grasps the image in the state of knowledge. When we see, hear, and touch things, we will assume that the object has a certain appearance, and then we will establish a name for it, and the psychology of knowing will arise.

Fourth, the act of the aggregate: "the cover of the line" is the righteousness of the artificiality, the act of the mind is to drive the mind to create all kinds of karma, the act of the act of good, evil, and the absence of three kinds of psychology, called the law of the heart, also known as the mind.

5) Cognition: Buddhism's explanation of cognition has the difference between Mahayana and Hinayana, and here it is explained according to the classification of Mahayana: cognition is divided into eight consciousnesses, which can be divided into three types:

One is the mind, which gathers all the dharmas and can give rise to all kinds of dharmas, which is the eighth consciousness, the alayya. The two are meanings, and it is always contemplating the knowledge of the end of the self. Since we have a mind, it has always been clinging to a "me", which is called the mind.

The three are knowledge, which is not only the external realm; The mind that is able to perceive the outer realm is called cognition. Sometimes, the mind, mind, and consciousness are collectively referred to as the mind, also known as the aggregate of cognition; Consciousness can know the external environment, so it is the mind that can know, because it drives other minds, and it is the main one, so it is called the king of the heart, and the thoughts that arise with it.

It is called the place of the heart.

Holy Order: The Bodhisattva of Contemplation. When you go deep into Prajnaparamita, you see the aggregates.

Summary. The five aggregates are the aggregates of color, the aggregate of receiving, the aggregate of thinking, the aggregate of action, and the aggregate of cognition.

The five aggregates are the aggregates of color, the aggregate of receiving, the aggregate of thinking, the aggregate of action, and the aggregate of cognition.

There are always tangible substances such as the five roots and the five realms, which are called the color essence. The one who is lustful is the righteousness of hindrance, the righteousness of deterioration, and the righteousness of obstruction. Those who are hindered by quality are also hindered by the mutual arising of physical qualities.

The bad ones, the transformation destroyers also. Those who become obstructive are also obstructed by bad quality. This is the general name of the infinitesimal things made up of the five collapsed roots, the five realms, etc.

In the color law, the color of the five realms is the color of the orange, and the name of the color is the two meanings of the quality obstruction and the manifestation of the righteousness, and the righteousness of the color is turned into victory. The color aggregate is the accumulation of the roots of the eyes, ears, nose and tongue.

Accepting things in the context is the function of the mind. The righteousness of the mood is to bring back the shed three collars to accept the touch, that is, happiness and suffering, not bitterness and happiness. This is a complex separation, into six bodies. It is said that the stupidity born of the eye touch, and even the trouble of the world born by the touch of the mind.

Imagining things in the context is the function of the mind. Thinking is the meaning of thought, which means that consciousness corresponds to the six dusts, and becomes six thoughts, and the harmony accumulates. It is also said to be able to take the image as the body, that is, to be able to grasp the green and yellow leakage of the length of the male and female grievances, bitterness and happiness, etc., this complex division returns to the front of the argument, into six want to be the body, should be said to do it.

For other realms, the good and evil of greed and hatred are the functions of all minds. That is, the color is removed by the imagination, and all the remaining lines are scattered early, which is called the line of accumulation. The practitioner's actions of body, mouth and intention are said to be arguing and acting; and in his heart, he said that he was called Xing; There is also a collection of causes and conditions for the law, and it is also said to be in the third world.

The cause of the law is to move in the third world, which is called the essence of action.

Distinguish the situation, know things, and fight for the essence of the mind. It is said that each has its own realm, and it always takes the appearance of the realm, so the name is recognized. The different name of the heart of the person who covers it, for the sake of other meanings, the state of mind and the other side of the world. The king of the heart has time to return to all kinds of differences, and when they are gathered in one place, it is called Zhiyun.

The five aggregates are the five types of color slippery Zen aggregates, receiving aggregates, thinking aggregates, acting aggregates, and cognition aggregates.

Of the five aggregates, except for the color aggregates, which are material phenomena, the other four aggregates are all spiritual phenomena in the five aggregates. The aggregates are actually Buddhist theories about the elements of the human body and its physical and mental phenomena. The "aggregate" of the five aggregates is a transliteration of Sanskrit, and the meaning is accumulation or union.

Buddhism believes that all sentient beings in the world are formed by the union of the five aggregates, and that a person's individual life is also formed by the combination of the five aggregates.

The aggregates make up the self of life, and there are many lives in the world, and Buddhism divides these lives into two types: ruthless life and sentient life. The first refers to the ruthless life, which has physiological phenomena, no mental activity, and no ego, which is called a ruthless life. The second sentient being:

There are physical activities as well as mental activities, and the attachment to me and love the self to which he is attached, this kind of sentient being is called sentient beings.

The relationship between the aggregates and each other:

Every thought in the aggregates is changing, and the belief is chaotic so it is impermanent. Because it has no accompanying judgment, after every thought arises, it will eventually be destroyed, so it suffers; Because in the aggregate of the aggregates, nothing is constant, not independent, not singular, very non-one. And there is no master, no one to control, it is always born and dies with karma, so there is no self. Because the aggregates are born of causes, and the things that arise from causes and conditions have no self-nature, that is, they do not have their own properties, and the so-called non-self-nature, there is no self-nature, so there is emptiness.