“The extinction of the five aggregates
without the further arising of the future five aggregates is [thus] called
nirvana. The five aggregates are
intrinsically empty [in nature]; why, then, does their elimination denote nirvana? Again, as the [five-aggregate] self is also
empty [after extinction], who attains nirvana? ”
「此五陰滅更不生餘五陰，是名涅槃。五陰本來自空，何所滅故說名涅槃？又我亦復空，誰得涅槃？」
Remarks:
Buddha Sakyamuni set forth designated terminology as an expedient means to help the disciples effectively cultivate the path to Buddhahood. All of the terms have special connotations.
The terms “mundane” and “transmundane” are two of these terms that have
connotations which are relevant to nirvana. The mundane world refers to the suffering, happiness, or
indifference that we experience as sentient beings in the three realms. Transmundane
is the notion of being free from these sensations. Why is it called transmundane? The five appropriated aggregates stand for the mundane and refer to
forms, sensations, perceptions, formations, and consciousnesses; they are a collection
of the five compositional elements of our existence. They are also known as the
worlds in which the five skandhas exist. These five appropriated aggregates are
dependently arising without an intrinsic nature (they are empty after
extinction) as they are impermanent, unreal, suffering, and impure. These
aspects run counter to the essence of nirvana. Thus, the extinction of these
five aggregates and their nature to conceal or obscure our cultivation from realizing the truth of ultimate reality (C:benji; S:bhūtakoṭi) is called attaining nirvana in Mahayana.
The concept of the transmundane depicts bodhisattvas revolving around the three realms’ routines, experiencing various sensations while the True Mind remains unaffected (by these states). The real meaning of transmundane dharma, or liberations, in Mahayana, therefore, connotes dharma from the different aspects of the middle-way prajna reality. The True Mind brings about the impermanent, the unreal, and the five appropriated aggregates, but simultaneously remains permanent, real, non-abiding, pure, free from vexations, and free from all that arises and ceases. It is inherently liberated, self-existent, and does not attach to the three realms at all.
Buddhism is the dharma of wisdom. The 52 cultivation stages of the Path to Buddhahood
enable us to clearly know at which cultivation stage we are and the fact that
each stage is indispensable to all practitioners. The Buddha established
various expedient methods for practitioners to follow and experience in order
to attain enlightenment. We must consistantly make ourselves truly practice these
methods in order to bring forth the prajna, and realize “who attains nirvana”
by being able to observe the ultimate reality/origin of the five aggregates.
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