五蕴

主动的“行”藉着业力上活跃的动机，持久地制造、构建着我们存在的五蕴。

The active sankharas consisting in kammically active volitions perpetually create the sankhara of the five aggregates that constitute our being .

因此，他们的产生与他们的终止都在五蕴之中。

Thus , the germ of their arising as well as that of their cessation are both within the Five Aggregates .

大木头比喻五蕴或人。

The log is compared with Khandhas or human being .

什么是五蕴炽盛造成的痛苦？

What is the suffering of the burning urge of the five skandhas ?

简略来说，五蕴的执著是苦。

In short , the five clinging-aggregates are suffering .

作为广义的造作，诸行不仅是第四蕴，而且包括了所有五蕴。

As bare formations , sankharas include all five aggregates , not just the fourth .

这就是我们说的五蕴炽盛的痛苦。

That is why we speak of the suffering of the burning urge of the five skandhas ( 24 ) .

在大乘佛法的另外一个传统里，他们用五蕴的不同层次，来衡量一位瑜珈修行者的进度。

Within another Mahayana Buddhist tradition , skandha states are used as a measure to determine how advanced a yogi is .

这些结构由有为的诸行组成，也就是，由有为的造作形成的五蕴。

These edifices consist of nothing other than sankharas as conditioned things , the conditioned formations comprised in the five aggregates .

从另外一个观点来说，《楞严经》是对今天的佛法是这麽地重要，因为它教导我们关于五蕴不同的层次。

There is another way in which the Shurangama Sutra is vital to the Dharma today , and that is the way in which it teaches about the skandha states .

总而言之，无论是微尘还是大千世界，都是五蕴假合，都不是实有。

Make a long story short , disregarding being tiny dust be still the big world , being that five accumulates the fake small side door , being not that reality has .

很重要要记住的是面对佛教徒的声明所有的众生是五蕴而没有任何东西会超越它。

It is important to remember this in the face of the claims made by some Buddhists that all there is to the being is the five skandhas and nothing else beyond that .

因为你没有将五蕴看作是身体现象和心理现象的五种集合，所以你认为它是一个人、我、众生或者灵魂，于是你执着这五蕴；

Because you do not see the five aggregates as five aggregates of mentality and physicality , you take them to be a person , a being , a self or a soul , and as a result you are attached to them ;