The Five Aggregates and Buddhahood
These aggregates are one of the three principles of individualization and one of the Three Truths. As such they most certainly are a reality albeit a temporary one. For now, I will forego a discussion of the three principles of individualization and center on the Three Truths.
The three truths are:Temporary existence; nonsubstantiality; and the truth of the Middle Way. They illucidate the reality of the body, mind, and essential nature of all phenomena. The truth of temporary existence means that although phenomena are nonsubstantial in nature they still possess a temporary reality which is in constant change or flux. The truth of nonsubstantiality means that phenomena have no absolute or fixed existence of their own(just as the mind doesn't exist without the body and both do not exist without the essential nature of all phenomena). The truth of the Middle Way is the principle that unifies the other truths, the eternal thread through which non-substantiality and temporary existence function and which is their essential nature. The truth of the Middle Way, or this fundamental reality, is that all phenomena are characterized by both nonsubstantiality and temporary existence, yet in essence are neither. The true nature of all phenomena can be understood and shared only among Buddha's and is beyond the limitations of words or conceptions.
For example, baby Fred is born. He is quite irrascible and crys a lot. He undergoes incredible changes of his body and mind throughout his 85 years but he remains an irrascible adult and his physiognomy as well as his thinking, although having changed drastically, reflect an angry mien. This angry mien, as well as the fact that despite baby Fred being so different than old man Fred, he remains Fred and noone else. This reflects the truth of the Middle Way, or the underlying nature of Fred. The essential nature derives from, what has been argued, the 8th level of consciousness, ayala consciousness or "karma storage" consciousness. The nature of this consciousness is derived from the words thoughts and deeds of "Fred" since the infinite past. The crux of Buddhism is to change this "essential" nature of suffering. Tibetian Buddhism, argues that, since this nature has developed through, words, actions and deeds from the infinite past(more negative words actions or deeds than positive or we would all be perfectly enlightened beings), that the only way to effect change is to form positive thoughts words and deeds in a one to one relation to the negative ones from this moment on. But since the negative thoughts words and deeds are as voluminous as Mount Sumeru one can only hope to attain Buddhahood after thousands or perhaps trillions of lifetimes of practicing the Way.
Tientai the Great and Nichiren Daishonin posit an even deeper level of consciousness the Amala or ninth consciousness or Buddha-nature consciousness which also is inherently and infinitely present within(and without) each individual. This consciousness is Namu myoho renge kyo and it is pure and perfect. By chanting Namu myoho renge kyo, one activates and reveals one's amala consciousness which supercedes and attenuates the negative effects of the ayala consciousness, thus bringing forth The Buddha nature. This is reflected in both one's physiognomy and mind. In a relatively short time, depending to a certain extent on one's past causes(8th level of consciousness), one will attain Buddhahood in this lifetime or the next or the next, rather than having to do quadrillions of good deeds over countless lifetimes. Such is the good cause of chanting Namu Myoho renge kyo, the true entity of life and the universe.
Posted by markrogow at March 26, 2008 03:41 PM