Buddha teaching and consciousness

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Skandha

Buddhism

Skandha, (Sanskrit: “aggregates”) according to Buddhist thought, the five elements that sum up the whole of an individual’s mental and physical existence. The self (or soul) cannot be identified with any one of the parts, nor is it the total of the parts. They are: (1) matter, or body (rūpa), the manifest form of the four elements—earth, air, fire, and water; (2) sensations, or feelings (vedanā); (3) perceptions of sense objects (Sanskrit: saṃjñā; Pāli: saññā); (4) mental formations (saṃskāras/sankhāras); and (5) awareness, or consciousness, of the other three mental aggregates (vijñāna/viññāṇa). All individuals are subject to constant change, as the elements of consciousness are never the same, and man may be compared to a river, which retains an identity, though the drops of water that make it up are different from one moment to the next.

trisvabhava

Buddhism

Trisvabhava, (Sanskrit: “three forms of existence”) in Buddhism, the states of the real existence that appear to a person according to his stage of understanding. Together with the doctrine of storehouse consciousness (alaya-vijnana), it constitutes the basic theory of the Vijnanavada (“Consciousness-affirming”) school of Buddhist thought. The trisvabhava theory was first taught in the Prajnaparamita (“Perfection of Wisdom”) sutras, a group of Mahayana texts composed between the 1st century BCE and the 3rd century CE, and was elaborated upon by the Vijnanavada school.

The three forms of existence are:

1. Parikalpita-svabhava (“the form produced from conceptual construction”), generally accepted as true by common understanding or by convention of the unenlightened.

2. Paratantra-svabhava (“the form arising under certain conditions”), the real form of phenomenal existence free from verbal expression; the world of dependent origination (pratitya-samutpada).

3. Parinishpanna-svabhava (“the form perfectly attained”), the ultimate truth of transcendental emptiness (shunyata).

Each of these three forms should not be regarded as independent existences but as the forms that appear to different individuals according to their existential attitudes toward reality. Through ultimate transcendental wisdom, which denies an illusional superimposition of the reality, a person comes to understand the essence of the phenomenal world as emptiness (shunyata)—i.e., as the form perfectly attained (parinishpanna-svabhava). Thereupon one clearly sees the true nature of phenomena as it is without verbal fiction—i.e., in the form of paratantra-svabhava. In short, paratantra is the pivot that transforms the illusion of parikalpita to the enlightenment of parinishpanna.

honji-suijaku

Japanese religion

Honji-suijaku, (Japanese: “original substance, manifest traces”) Chinese Buddhist idea that was transmitted to Japan, greatly influencing the Shintō understanding of deity, or kami. As developed in the medieval period, the theory reinterpreted Japanese kami as the “manifest traces” of the “original substance” of buddhas or bodhisattvas. Ryōbu (“Dual Aspect”) Shintō is particularly expressive of this principle, and the Yui-itsu school of Shintō chauvinistically reversed the formula to make Japanese kami the “original substance.” This principle generally allowed for the pervasive blending of Shintō and Buddhist divinities and practices, a characteristic of Japanese religious life that continues in contemporary Japan.

samsara

Indian philosophy

Samsara, (Sanskrit: “flowing around”) in Indian philosophy, the central conception of metempsychosis: the soul, finding itself awash in the “sea of samsara,” strives to find release (moksha) from the bonds of its own past deeds (karma), which form part of the general web of which samsara is made. Buddhism, which does not assume the existence of a permanent soul, accepts a semipermanent personality core that goes through the process of samsara.

The range of samsara stretches from insects (and sometimes vegetables and minerals) to the generative god Brahma. The rank of one’s birth in the hierarchy of life depends on the quality of the previous life. A variety of explanations of the workings of the karmic process within samsara have been proposed. According to several, the soul after death first goes to a heaven or hell until it has consumed most of its good or bad karma. Then it returns to a new womb, the remainder of its karma having determined the circumstances of its next life. In theory this allows for the possibility of remembering one’s previous lives (jatismara), a talent that great saints possess or can cultivate. Typical of this belief are the so-called Jataka stories, in which the Buddha (Siddhartha Gautama, the founder of Buddhism) gives accounts of his previous lives. The Jataka stories also illustrate the moral and salvific potential that comes with an accurate, enlightened appraisal of the vast network of interconnections described by the idea of samsara.

āsrāva

Buddhism

Āsrāva, (Sanskrit: “what leaks out”) in Buddhist philosophy, the illusion that ceaselessly flows out from internal organs (i.e., five sense organs and the mind). To the unenlightened, every existence becomes the object of illusion or is inevitably accompanied by illusion. Such an existence is called sāsrava. Even if one leads a good life, it is still regarded as sāsrava, insofar as it leads to another existence in the world of transmigration. Through the effort of ridding oneself of āsrāva, one can attain anāsrāva (the Enlightenment), or freedom from the bond of illusion by undefiled wisdom.

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