In The Awakening of Faith in the Mahayana, Ashvaghosha writes about the skandas [aggregates]:
"As the World-honored one, considering the inferior intellectual caliber of Shravakas (Men of Learning) and Pratyekabuddhas (Men of Self Realization), taught them only the doctrine of the non-personal atman, [and did not make any further demonstration of the doctrine], the people have in the meantime formed a fixed idea of the transitoriness of the five skandhas, and being terrified of the thought of birth and death, have fanatically craved for Nirvana.
In order that this clinging may be eliminated, be it clearly understood that the essence of the five skandhas is uncreate, there is no annihilation of them; that since there is no annihilation of them, they are in their [metaphysical]origin Nirvana itself."
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ReplyDeleteThis is a typical of Zen, and Advaitist's that is not dissimilar from Soka Gakkai attitude. They share the concept of a non-personal atman and a fixed idea of the transitoriness of the five skandhas/five components that are also non - personal
DeleteA very learned and intellectual man travelled a great distance to visit a Master.
" I have journeyed far" said the man. " And I have many questions to ask you".
"What is the point?" replied the Master.
" Your mind is full of knowledge, concepts, attitudes and beliefs that there is no room for my answers to enter.
So it is better if you leave now. Drop your knowledge. Throw out your opinions and beliefs, and meditate. And when
your mind is completely empty, you may return with your questions." The man left, and for the next two years he
followed the Master's advice,
He meditated daily. He dropped all that he knew and everything he believed in. Until at last his mind was empty.
" I am in a state of no-mind," said the man blissfully.
" Now you can ask your questions," said the Master.
" But my questions have disappeared," said the man. " I have no questions."
" Good " replied the Master.
" For I have no answers."
This view can be likened to the awareness of the unchanging aspect of who and what we are but not intrinsically and exclusively only to who and what we really are
To describe the intrinsic nature of who or what we really are when referring to that which transcends time and space, birth and death, the mind and thought is but a partial truth when viewed in full context of what really is !
Ones or two's agreed subjective experiences of their interpretations of no mind that have formed opinions and beliefs, are contradictions in themselves
DeletePhysical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form.
All life carries on its activities through the interaction. Their workings are coloured by the karma one formed in this life and previous lifetimes and at the same time create new karma.
How we view eternal life effects how we behave in this life
Agreed.
DeleteAgreed.
Deletei also agree.
DeleteThis is an example of how Advaita Vedanta ignores the action and interaction of all five skandhas thus creating the illusion of their [metaphysical] origin Nirvana
ReplyDeleteThe easiest way to become wide awake,
Is to totally relax, for heaven’s sake!
Into pure Awareness, your innermost essence,
Beneath body and mind with all its nonsense.
This simple mischievous thought,
Is liable to make the mind distraught.
Wondering how to achieve, or find, this state
And acquire the relaxation which I relate.
Don’t worry, just apply this elegant test:
Am I aware of the thoughts with which I am blessed?
Or the sensations which in my body appear?
If ‘yes’ then Awareness is already here!
These fleeting objects appear on Its screen.
By viewing which they can be seen.
So body and mind exist at the surface level,
The deepest, Awareness, they cannot bedevil.
In this there can be no fear,
For Awareness is ever here.
This need not be achieved, found, or got,
Absent, lost, or missing It is not.
This is ever silent and still
Witnessing ‘things’ that seem to fill …
As This, we are always totally at peace,
Identification with body/mind completely cease.
So relax into That which we truly are,
Eternally carefree, never below par.
The cosmic audience of One,
Viewing its manifestation just for fun!
-----------------------------------------------------------------------------------
Strenuously seeking truth
by investigation and concentration,
one will never appreciate
the unthinkable simplicity and bliss
that abide at the core.
To uncover this fertile ground,
cut through the roots of complexity
with the sharp gaze of naked awareness,
remaining entirely at peace,
transparent and content.
You need not expend great effort
nor store up extensive spiritual power.
Remain in the flow of sheer awareness.
-Tilopa
Are you calling Ashvaghosa, the author of The Awakening of Faith in the Mahayana, an Advaita Vedantist? His view is absolutely the only view one can share if one believes in Sokushin Jobutsu [becoming a Buddha in this very life].
ReplyDeleteAdvaita Vendantists dont' see the 5 skandas / 5 components from view as being part of ichinen sanzen .
DeleteThe Consciousness skanda/component is the cognitive function of discernment that integrates the components of perception, conception, and volition. Form represents the physical aspect of life, while perception, conception, volition, and consciousness represent the spiritual aspect. Because the physical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form. All life carries on its activities through the interaction of these five components. Their workings are colored by the karma one formed in previous lifetimes and at the same time create new karma.
The Advaita Vendantists don't share this view as it doesn't have any importance compared to the "The Absolute" and as a result it excludes the integral functioning of the self, mind and the world which are of no concern.
Where the Advaitists share a similar view with Ashvaghosa is with the "Absolute/Amala consciousness that they have isolated from the integral functioning of Myoho Renge Kyo
Ashvaghosa's view is all inclusive in that self and world, mind and "The Absolute", are integrally one.
Nichiren levels the same criticism as I towards those who persecuted Nagarjuna and Ashvaghosa as Brahmans:
ReplyDelete“The non-Buddhist philosophers who preceded the Buddha taught that life is permanent, joyful, endowed with self, and pure. Later, when the Buddha appeared in the world, he declared that life is marked by suffering, emptiness, impermanence, and non-self. Now Ashvaghosha and Nāgārjuna insist that it is permanent, joyful, endowed with self, and pure. This being so, we must suppose that, since both the Buddha and Mahākāshyapa have passed away from the world, the devil king of the sixth heaven has taken possession of these two men and is trying to overthrow the teachings of Buddhism and replace them with the teachings of the non-Buddhists.
“If that is so, then these men are the enemies of Buddhism. We must smash their skulls, cut off their heads, put an end to their lives, see that they get no more to eat. Let us drive them from the country!”
Such were the declarations of the Hinayana believers. And Ashvaghosha and Nāgārjuna, each having only a few allies, were forced day and night to listen to these shouts of calumny, and morning and evening to bear the attacks of sticks and staves.
But these two men were in fact messengers of the Buddha. For in the Māyā
Sutra, it is predicted that Ashvaghosha will appear six hundred years, and Nāgārjuna, seven hundred years, after the Buddha’s passing. The same prediction is also recorded in the Lankāvatāra Sutra, and of course in the Buddha’s Successors Sutra as well.
But the Hinayana believers would not heed these predictions, and instead attacked the Mahayanists blindly and without reason. “Since hatred and jealousy . . . abound even when the Thus Come One is in the world, how much more will this be so after his passing?” says the Lotus Sutra. Looking at the time of Ashvaghosha and Nāgārjuna, one begins to have a little understanding of what these words of the sutra really mean. Moreover, Bodhisattva Āryadeva was killed by a non-Buddhist, and the Venerable Āryasimha had his head cut off. These events, too, give one cause for thought." -- Repaying Debts of Gratitude
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ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThe Times haven't changed, the same thing is happening today, it's the same old story of history repeating itself The hatred and jealousy it is not only happening from those that openly oppose the Lotus Sutra but also by those that are supposed to be promoting it !!!
ReplyDeleteGood. Thanks for the explanation.
ReplyDelete"Advaita Vendantists dont' see the 5 skandas / 5 components from view as being part of ichinen sanzen .
The Consciousness skanda/component is the cognitive function of discernment that integrates the components of perception, conception, and volition. Form represents the physical aspect of life, while perception, conception, volition, and consciousness represent the spiritual aspect. Because the physical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form. All life carries on its activities through the interaction of these five components. Their workings are colored by the karma one formed in previous lifetimes and at the same time create new karma.
The Advaita Vendantists don't share this view as it doesn't have any importance compared to the "The Absolute" and as a result it excludes the integral functioning of the self, mind and the world which are of no concern.
Where the Advaitists share a similar view with Ashvaghosa is with the "Absolute/Amala consciousness that they have isolated from the integral functioning of Myoho Renge Kyo
Ashvaghosa's view is all inclusive in that self and world, mind and "The Absolute", are integrally one." -- Noel