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18 Phases Or Realms Eighteen Realms- dhatus (Elements-dhatus) Feb.16, 2020 1. 12 inputs 6 Types of Consciousness 6 Types of Sense Objects 6 Types of Sense Organs Mind Cons. Mind Objects (thought/idea) Mind Body Cons. Tangible Objects Body Tongue Cons. Taste Tongue Nose Cons. Smell Nose Ear Cons. Sound Ear Eye Cons. Form Eye Mind Forms/Matters1 Consciousness5 Volitions4 Perceptions3 Sensations2 Forms/Matters . Five Aggregates P2. 1. Rupa: Form or (Matter) Aggregate: the Four Great Elements: 1) Solidity, 2) Fluidity, 3) Heat, 4) Wind/Motion which include the five physical sense-organs i.e. the faculties of the eye, ear, nose, tongue, body besides the brain/mind (note: the brain is an organ, not the mind which is an abstract noun). These sense organs are in contact with the external objects of visible form, sound, odor, taste and tangible things and the mind faculty which corresponds to the intangible objects such as thoughts, ideas, and conceptions. 2. Vedana: Sensations- Feelings (generated by the 6 sense organs eye, ear, nose, tongue, body, brain/mind) 3. Samjna: Perception (Conception): The mental function of shape, color, length, pain, pleasure, un-pleasure, neutral. 4. Samskara: Volition-Mental formation: i.e. flashback, will, intention, or the mental function that accounts for craving. 5. Vijnana : Consciousness( Cognition, discrimination-Mano consciousness): the respective consciousness arises when 6 sense organs eye , ear, nose, tongue, body, brain/mind are in contact with the 6 sense objects form , sound, smell, taste, tangible objects , and mental objects. Please be note that Vijnana Consciousness can be further classified into the 6th, 7th and the 8th according to the Vijhanavada (Mere-Mind) School: Mano Consciousness (6th Consciousness): The front 5 senses report to and co-ordinate by the 6th senses in reaction to the 6 sense objects, gather sense data, discriminate, recall it’s the active, coarse and manifest portion of the Manas Vijnanna. Manas Consciousness (7th Consciousness): Ego consciousness, Acts as the commander to make decisions and actions, the delusive self. Perfection. Perceives the subjective portions of the 8th consciousness as ego, arising self-ignorance, self-arrogance, self-love, self-view, it serves as the continuing ground for the six consciousness and connection between the 6th and 8th consciousness. Alaya-Consciousness (8th Store Consciousness) Acts as a vault for the storage of all karmic seeds. Provides memory for seeing, hearing, smelling, tasting, bodily sensation and mental formations6. Also just for your information: According to the Vijhanavada (Mere-Mind) School of Buddhism, there are 51 mental formations about all kinds of feelings, emotions and sentiments. All mental formations lie in our store consciousness in the form of karmic seeds. If it is wholesome, mindfulness may cultivate it. If it is unwholesome, mindfulness may encourage it to return to our store consciousness and remain there, dormant or rectify it if we practice the right path. Conclusion: P3. The five Aggregates –what we call a ‘being’, ‘I’, and ‘individual’ is only a convenient name or a label given to the combination of these five groups. They are all impermanent, all constantly changing. Whatever is impermanent is dukkha. This is the true meaning of The Buddha’s word: “In brief the five Aggregates of Attachment are dukkha”. They are not the same for any two consecutive moments. They are in a flux of momentary arising and disappearing. The world is in continuous flux and is impermanent. One thing disappears, conditioning the appearance of the next in a series of cause and effect. There is no unchanging substance in them. There is nothing behind them that can be called a permanent self, individuality, or anything that can in reality be called ‘I’. If we remain deluded and un-awakened, and believe that what we see as “me” and “mine” is real, then we will sink into an ocean of suffering Once if we let go the grasping of “self”, we will be able to liberate from the afflictions of greed, hatred and ignorance, and so free from our fear, anxiety and anger. Parable of the Raft Once there was a man on a long journey who came to a river. He said to himself: “This side of the river is very difficult and dangerous to walk on, and the others side seems easier and safer, but how shall I get across?” So, he built a raft out of branches and reeds and safely crossed the river. Then he thought to himself: “This raft has been very useful to me in crossing the river; I will not abandon it to rot on the bank but will carry it along with me.” And thus he voluntarily assumed an unnecessary burden. Can this man be called a wise man? Majjhima Nikaya Questions to discuss: 1. What is “I” or Individual in Buddhist perspective? 2. How does each consciousness arise? Are the intangible objects independent of the other five physical sense organs? 3. Share the relations of 18 realms and the five Aggregates relevant to your daily life. 4. Discuss the Raft Parable: What is the purpose of the Buddha telling this parable, what the raft represent for? March 1 No class due to temple special event. March 08 10:30-12:00 Noon Read: Nirvana P207-208 , Noble Eightfold Path P238-241, Five Precepts P256-258, Six Perception P242-244 FAXIANG Ven. Tzu Chuang Read: Chapter VIII, Chapter XI, XIII XIV The Coring Teachings , Venerable Master Hsing Yun P4 . Sense Object Consciousness Remark Organs Eye Visible form Eye On account of the eye and visible forms, eye consciousness is activated. Ear Sound Ear On account of the ear and sounds ear consciousness is activated. Nose Odor Nose On account of the nose and smell nose consciousness is activated. Tongue Taste Tongue On account of the tongue and tastes tongue consciousness is activated. Body Tangible Body On account of the body and tangible Object objects body consciousness is activated. Mind Intangible Mind On account of the mind and mental Object: Ideas objects mind consciousness is activated. Concepts These sense organs correspond and react with the external objects of visible form, sound, odor, taste and tangible things and the mind corresponds with intangible objects such as thoughts, and ideas, and concepts, consciousness arises accordingly. .
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