The Buddha assured us in the Lotus Sutra that every sentient being has the potential to see the Truth and attain Buddhahood. Volume 1 of the sutra states, “You should know, Shariputra, I originally took a vow, Wanting to enable all living beings to be equal to me, Without any distinctions.” He did pass down various dharma gates (practice methods) for us.
We often hear ancient Chan patriarchs state, “I point my finger to show you the moon up there; you should grasp the moon (the Truth), not my finger!” That is to say, the map to the Treasure Island can never be equal to the treasure itself. In the same vein, all the spoken words and explanations do not represent the Truth itself but may lead to the understanding of the Truth.
Buddhist terms are
adopted for communication and to express particular meanings or conditions in
Buddhism. All the cultivation methods in Buddhism are similar to a windscreen
wiper. While a windscreen wiper clears the windshield so we will have a clear
view while driving, the Buddhist cultivation methods calm our mind so we can stay
focused. This enables our mind to function as a zoom lens sensitive enough to observe
and contemplate the five aggregates, twelve sense fields, and eighteen elements,
and thus helping us attain awakening to the true Mind (aka alayavijnana, tathāgatagarbha).
Serious Buddhist practitioners will adhere to the precepts of Buddhism and will restrain themselves from indulging in a sensual and desirous lifestyle so they can make their minds clear and pure. In light of this, diligent Buddhist practitioners ought to clearly delineate the boundaries of the five aggregates, twelve sense fields, and eighteen elements as taught by the Buddha.
Below are the details of the different categories’ boundaries.
Five aggregates: A “person” is said to be a product of the five aggregates (skandhas) of form, sensation, perception, formation, and vijnana (consciousness), which together comprise the totality of a person’s physical, mental, and emotional existence.
The twelve sense fields: The six internal sense bases and the six external sense objects are the twelve sense fields. The internal sense bases are the eyes, ears, nose, tongue, body, and the mental faculty, and the corresponding external sense objects are the forms, sounds, odors, tastes, tangible objects, and mental phenomena. The contact between a sense base and its corresponding sense object will lead to a specific sensory consciousness (vijnana).
The eighteen elements are the elements through which sensory experience is produced. They are the six sense bases, the six sense objects, and the six consciousnesses (vijnanas).
We actually enjoy all the above functions each and every second of the day, without our noticing it. From now on, though, as we’ve already explained them, we can easily and quickly dissect and observe them as we go about our daily activities.
With these fundamental teachings of the first turning of the dharma wheel, we will be able to advance to the second turning. During the second turning of the dharma wheel, the Buddha expounded on the Prajnaparamita sutras (the Diamond Sutra, the Heart Sutra, etc.) and fully focused on elucidating the characteristics of the signless, formless, and non-dual true Mind (aka alayavijnana, tathāgatagarbha).
With the Buddha’s help, Buddhist practitioners can achieve sudden enlightenment, realizing the true Reality (alayavijnana) and bringing forth the prajna (wisdom obtained by knowing the Truth), provided that they have the correct intellectual understanding of the alayavijnana and good concentration and observation skills.
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