In Buddhism, all existing entities, namely, animals, persons, things etc. are only the streams of tangible states which are composed of a number of sub-elements within other sub-elements. All are dependently conditioned by causes, and relating to each other by their circles of existing and distinction. All those streams of states alter their formations all the time. We can easily say that what is called a person is the composition of all streams of mental-objects which is known by the term “the five aggregate.” Man’s position in Theravada Buddhism is the state that completely refutes superstition, but derives from the Dependent Origination, that is, after existed, all states then gradually decline under the process of conditioned arising. This is the reality of human life.
In the process of human development, Buddhism accepts the ability of human-beings and judges human as the creatures which are more capable of developing and purifying their own minds than gods, or even of training themselves towards the state of the Buddha. Moreover, Buddhism praises the person with self-training as an excellence.
Briefly saying, human beings are their own masters, their minds which are the most dominant conductors are capable of creating what they want without any aid from any outside factors. By the generality of an ordinary man, one is always processed with ignorance, craving, clinging which transform his wisdom into the opposite and bring impurities into his life, that eventually result in his own mind’s confusion and melancholy, and also the unclear or distorting sight of things. Besides, with all those mental-defilements, men will be held under attachments. When ignorance, craving and clinging are abolished or extinct, knowledge or transcendental wisdom will become transparent, one can see things or the world and his own life as they really are, not as what he wants them to be or to see them in their disguised form. With this kind of considering ability, one’s acknowledgement of life and the world will be changed, together with his feelings and actions towards other things and also his personality. The mind of the person with all this views will be broadly opened, delightfully liberal, fresh and clean, refined and profound, under the state denominated ‘Nirvāna.’
Buddhist Concept of Man in the Four Noble Truth
The Buddha’s words reveal the meaning of the Four Noble Truths, which serve as a summary of the essence of Buddhism, and there are statements of special interest related to the Five Aggregates of Existence that appear in the Four Noble Truths : The first Noble Truth mentions dukkha or suffering. Very early on, the Buddha illustrated the meaning or definition of dukkha by giving examples of various events and occurrences that were readily apparent and common in people’s lives. He did this in order to show various types of dukkha. And in the end, the Buddha summed this up by saying that when the Five Aggregates are objects of attachment they become dukkha.
Bhikkhus, the following comprise the Noble Truths of dukkha : Birth is dukkha; the aging process is dukkha; death is dukkha; associating with things that one does not love is dukkha; separation from people or things that one love is dukkha; desiring something without attaining it is dukkha. In short, attachment to the Five Aggregates is dukkha.
Buddha’s words, aside from showing the status of the Five Aggregates of Existence in Buddhism, also reveal one important point, and that is the meaning of dukkha. In order to make this concept easy to remember and summarize, dukkhasimply describes the Five Aggregates of Existence when they have become objects of attachment. The main thing that must be studied and noticed here is the difference between the Aggregates of Existence and the Aggregates of Existence as objects of attachment. Please note the following words of the Buddha :
Bhikkhus, I will explain the Five Aggregates of Existences and the Five Aggregates of Existence as objects of attachment. What are the Five Aggregates of Existence ? Body (rūpa)… sensation (vedanā)… perception (saññā)… mental formations (sańkhāra)… and consciousness (viññāna) ; any of these that resides in the pat, future, or present, is internal or external, far or near, and exists in a crude or refined, inferior or superior manner, are all called the Five Aggregates of Existence.
And what do the Five Aggregates of Existence have to do with attachment ? Body, sensation, perception, mental formations, consciousness, any of these that resides in the past, future or present, is internal or external, far or near, exists in a crude or refined, inferior or superior manner, any of these things that are composed of mental intoxications (āsava) are grounds for attachment (upādāna)…. All of these, therefore, are called the Five Aggregates of Existence as objects of attachment.
Bhikkhus, I will explain the things that cause attachments and comprise attachments; so, all of you listen carefully. Body… sensation… perception… mental formations… consciousness are the things that can cause attachment. The desire to attach or cling (chandarāga) to body, sensation, mental formations, and consciousness constitutes attachment to that thing.
The proceeding statement represents one of the most fundamental and important principles for understanding the Buddha’s teaching.
