X58n1004_五蘊觀

卍新續藏第 58 冊 No. 1004 五蘊觀

No. 1004

五蘊觀

沙門　澄觀　述

問。凡夫之人慾求解脫。當云何修。答曰。當修二觀。二觀者何。一人空觀。二法空觀。夫生死之本莫過人法二執。迷身心總相。故執人我為實有。迷五蘊自相。故計法我為實有。計人我者。用初觀照之。知五蘊和合假名為人。一一諦觀。但見五蘊。求人我相終不可得。云何名為五蘊。色受想行識是。云何觀之。身則色蘊。所謂地水火風是。其相如何。堅則地。潤則水。暖則火。動則風。觀心則四蘊。所謂受想行識是其相。如何領納為受。取相為相。造作為行。了別為識。若能依此身心相。諦觀分明。於一切處但見五蘊。求人我相終不可得。名人空觀。乘此觀。行出分段生死。永處涅槃。名二乘解脫。計法我者用后觀照之。知一一蘊皆從緣生。都無自性。求蘊相不可得。則五蘊皆空。名法空觀。若二觀雙照。了人我法我。畢竟空無所有。離諸怖畏。度一切苦厄。出變易生死。名究竟解脫。問。夫求解脫。祗是了妄證真。但能契真如理寂。然無念則便離縛。何假興心觀蘊方求解脫。豈不乖理哉。答。離蘊真妄約何而立。且五蘊者身心之異名。行人若不識身心。真妄何能懸契。不達真妄之本

【現代漢語翻譯】現代漢語譯本 No. 1004 五蘊觀沙門澄觀述問：凡夫之人想要獲得解脫，應當如何修行？答：應當修習二觀。二觀是什麼？一是人空觀，二是法空觀。生死的根本莫過於人法二執。迷惑于身心的總體表象，所以執著於人我是真實存在的。迷惑於五蘊的各自表象，所以認為法我是真實存在的。對於執著人我的，用第一種觀照方法來照看。知道五蘊和合，只是假名為人。一一仔細觀察，只見五蘊，尋求人我的表象終究不可得。什麼是五蘊？色、受、想、行、識就是。如何觀照它們？身體就是色蘊，也就是地、水、火、風。它們的表象如何？堅硬的是地，濕潤的是水，溫暖的是火，運動的是風。觀照心就是四蘊，也就是受、想、行、識。它們的表象如何？領納是受，取相是想，造作是行，了別是識。如果能夠依照這身心的表象，仔細觀照分明，在一切處只見五蘊，尋求人我的表象終究不可得，這叫做人空觀。憑藉這種觀行，可以脫離分段生死，永遠處於涅槃，這叫做二乘解脫。對於執著法我的，用第二種觀照方法來照看。知道每一個蘊都是從因緣而生，都沒有自性。尋求蘊的表象不可得，那麼五蘊皆空，這叫做法空觀。如果人空觀和法空觀同時觀照，瞭解人我、法我，畢竟空無所有，遠離各種怖畏，度過一切苦難，脫離變易生死，這叫做究竟解脫。問：想要獲得解脫，只是爲了瞭解虛妄，證得真如。只要能夠契合真如的寂然之理，沒有念頭就能夠脫離束縛，為什麼還要費心觀照五蘊來求解脫，這難道不是不合道理嗎？答：離開五蘊，真和妄又依據什麼而成立呢？而且五蘊是身心的不同名稱。修行人如果不認識身心，真和妄又怎麼能夠懸遠地契合？不通達真妄的根本。

【English Translation】 English version No. 1004 The Contemplation on the Five Skandhas (Wu Yun Guan) By the Shramana Cheng Guan Question: How should ordinary people practice if they want to attain liberation? Answer: They should practice two contemplations. What are the two contemplations? First, the contemplation of the emptiness of the self (Ren Kong Guan); second, the contemplation of the emptiness of phenomena (Fa Kong Guan). The root of birth and death lies in the two attachments to self and phenomena. Being deluded about the general appearance of body and mind, one clings to the idea that the self is real. Being deluded about the individual characteristics of the five skandhas, one believes that phenomena are real. For those who cling to the self, use the first contemplation to observe. Know that the combination of the five skandhas is merely a provisional name for 'person'. Observe each one carefully, and you will only see the five skandhas. The appearance of a self cannot be found. What are the five skandhas? They are form (色, Se, physical form), sensation (受, Shou, feeling), perception (想, Xiang, perception), volition (行, Xing, mental formations), and consciousness (識, Shi, consciousness). How to contemplate them? The body is the skandha of form, which is earth, water, fire, and wind. What are their characteristics? Solidity is earth, moisture is water, warmth is fire, and movement is wind. Contemplating the mind involves the four skandhas: sensation, perception, volition, and consciousness. What are their characteristics? Reception is sensation, grasping characteristics is perception, creating actions is volition, and discernment is consciousness. If one can rely on these characteristics of body and mind, contemplate them carefully and clearly, and see only the five skandhas in all places, the appearance of a self cannot be found. This is called the contemplation of the emptiness of the self. By practicing this contemplation, one can escape the birth and death of segments (分段生死, Fen Duan Sheng Si, referring to the cycle of birth and death in the desire realm), and eternally abide in Nirvana (涅槃, Nie Pan, the state of liberation), which is called the liberation of the Two Vehicles (二乘, Er Cheng, referring to Shravakas and Pratyekabuddhas). For those who cling to phenomena, use the second contemplation to observe. Know that each skandha arises from conditions (緣, Yuan, conditions) and has no inherent nature (自性, Zi Xing, self-nature). Seeking the appearance of a skandha is unattainable, so the five skandhas are all empty. This is called the contemplation of the emptiness of phenomena. If the two contemplations are practiced simultaneously, understanding that both the self and phenomena are ultimately empty and without substance, one will be free from all fears, overcome all suffering, and escape the birth and death of transformation (變易生死, Bian Yi Sheng Si, referring to the subtle and continuous changes in the form and formless realms), which is called ultimate liberation. Question: To attain liberation, is it not simply about understanding illusion and realizing truth? If one can align with the stillness of the principle of Suchness (真如, Zhen Ru, the true nature of reality), and be free from thoughts, one can be liberated from bondage. Why bother contemplating the skandhas to seek liberation? Isn't this unreasonable? Answer: If we separate from the five skandhas, upon what basis can truth and illusion be established? Moreover, the five skandhas are different names for body and mind. If a practitioner does not recognize body and mind, how can they remotely align with truth and illusion? Without understanding the root of truth and illusion.

。諸行徒施。故經云。若於虛空終不能成。斯之謂也。且計人我者。凡夫之執也。計法我者。二乘之滯也。故令修二觀。方能了妄證真。豈可離也。

五蘊觀(終)

【現代漢語翻譯】現代漢語譯本：諸行都是虛幻不實的，如同幻象一般。所以經書上說，如果想在虛空中有所成就，那是不可能的，說的就是這個道理。執著於人我和法我，是凡夫的執念和二乘（聲聞乘和緣覺乘）的滯礙。因此，才要修習二觀（人無我觀和法無我觀），才能了悟虛妄，證得真如，怎麼可以離開這些觀修呢？

五蘊觀（終）

【English Translation】 English version: All phenomena are impermanent and illusory, like phantoms. Therefore, the scriptures say, 'If one seeks to accomplish something in empty space, it is impossible.' This is what it means. Clinging to the 'self' of persons (人我, ren wo) and the 'self' of dharmas (法我, fa wo) are the attachments of ordinary beings and the stagnation of the Two Vehicles (二乘, er cheng) [Śrāvakayāna and Pratyekabuddhayāna]. Therefore, one must cultivate the two contemplations [the contemplation of no-self of persons and the contemplation of no-self of dharmas] in order to understand illusion and realize truth. How can one abandon these contemplations?

The Contemplation on the Five Skandhas (五蘊觀, wu yun guan) (End)