Five Aggregates

A person is made of the ever-changing five aggregates. Each aggregate acts and changes independently of the other four. When a person dies, the body (rupa) will stop functioning. With the body (rupa) stopping functioning, so are feelings, perception, fabrications (mental or physical), and the first seven levels of the nine consciousness. 

Five Aggregates (五蘊, 오온)

1. Form, body (Rupa, 색온, 色蘊) - made of earth, water, sun, air (지수화풍, 地水火風)

2. Feeling (Vedana, 수온, 受蘊) The sensory process of experiencing feelings such as pain or pleasure

3. Perception (Sanna, 상온, 想蘊) The process of representation (thinking) through which objects are perceived and conceptualized

4. Fabrications (Sankhara, 행온, 行蘊) Mental operations and executive functions, such as volition and desire

5. Consciousness (Vijñāṇa, 식온, 識蘊) - discern, aware. The totality of mind and consciousness responsible for knowing and discerning objects

Nine levels of Consciousness

5-1. Eye (visual) consciousness

5-2. Ear (hearing) consciousness

5-3. Nose (smell) consciousness

5-4. Tongue (taste) consciousness

5-5. Body (touch/sensory) consciousness

5-6. Mental consciousness (mano-vijñāna)

5-7. Ego consciousness (manas-vijñāna)

5-8. Storehouse consciousness (ālaya-vijñāna)

5-9. Pure consciousness (amala-vijnana)—this is the state of nibbana. Obviously only an extremely small number of people reach this stage by the time of their deaths.

Everyone possesses one's own eternal storehouse consciousness of karma. That is the 8th consciousness (alaya-vijnana) that never dies or is destroyed except for very, extremely few. It often compares to a stream that never dries up. The eighth consciousness is like water, never the same water, that keeps flowing in a stream. This is why the 8th consciousness is sometimes referred to as the karmic stream, a stream that is always flowing and changing.

Ālaya-vijñāna is also compared to seeds (bija), karmic seeds that sprout to a new life when their preceding life ends.

Here, the 8th consciousness is anatta (not-self), not atman (soul). The karmic stream (alaya-vijnana) is defiled mind consciousness, so whatever karmic seeds (bija) are stored in its own storehouse will sprout when certain conditions are met for that seed to sprout.

The first five consciousnesses are easy to understand. These are consciousnesses before a thought arises.

The 6th is mental (thought) consciousness and is the brain consciousness that acts as the CPU of a computer and processes all the incoming data from the first five consciousnesses sent to the 6th consciousness. It is only consciousness that is able to think, imagine, conceptualize, and attach emotional values (happy, sad, worry, and hope).

The 7th, ego consciousness, is like the sixth consciousness gone awry. This is the consciousness that erroneously takes ownership of all the happening of the six consciousnesses as his permanently possessed as his own, "I." 

This is the consciousness that defiles and contaminates the original, pure, unconditioned "self," the 9th amala-vijnana, so that the samsara cycle continues.

When a person dies, the first seven consciousnesses stop their activities, and whatever information is stored in the first seven consciousnesses gets completely erased. 

Only the 8th alaya-vijnana is the sub-consciousness that survives, continues, and never dies through an infinite cycle of samsara (rebirth). This is the storehouse consciousness that warehouses all the karmas accumulated from the very beginning. 

This is the consciousness that determines which karmic seeds, bija, will sprout when, where, how, and in what form. 

This consciousness works independently of the first seven consciousnesses, as it is a mental motion set in motion by energy accumulated over aeons of karma.

Thus, the 9th amala-vijnana, pure consciousness, is just the 8th storehouse consciousness, alaya-vijnana, that is completely empty of all karmic seeds. This is the consciousness state of Nirvana.

Udana 1.1 Bodhi Tree

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the first part of the night, he carefully applied the mind to dependent origination, going with the grain:

“So, when this exists, this comes to be; due to the arising of this, this arises. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“When things become clear

to the keen, meditating brahmin,

his doubts are dispelled,

since he understands each thing and its cause.”

Khuddaka Nikāya - The Minor Texts

The Udana - Inspired Utterances of The Buddha

2. Udāna 1.2: The Second Discourse about the Awakening Tree

https://thebuddhaswords.net/ud/ud1.2.html

如實直暎(여실진영) Open, Present, and Free

如實直暎(여실진영)은 한자 그대로 풀이하면 "사실과 꼭 같게(있는 그대로) 곧바로 비추어 낸다"

Reflects things exactly as they are—just as they truly are.

Tilakkhana (the three marks of existence) - Anicca, Dukkha, Anatta

연기법(緣起法, Pratītyasamutpāda)은 불교의 가장 근본이 되는 교의로, 모든 존재와 현상이 독립적으로 존재하는 것이 아니라 서로 원인과 조건이 되어 의존하며 발생하고 소멸한다는 진리입니다.

The law of dependent origination (Pratītyasamutpāda) is the most fundamental doctrine in Buddhism; it is the truth that all beings and phenomena do not exist independently, but rather arise and cease in dependence upon one another through various causes and conditions.

Pancakkhandha - the five aggregates or five heaps that together constitute a human being and all human experience.

1. Form (Rupa) - the physical body and material world.

2. Feeling (Vedana) - Sensations that arise through the six sense bases.

3. Perception (Sanna) - the recognition and labeling of experience.

4. Mental formations (Sankhara) -Thoughts, intentions, emotions, and volitions. The dynamic patterns that shape our behavior and generate karma.

5. Consciousness (Vinnana) - Consciousness, discernment, or the cognitive awareness arising when a sense organ meets a sense object (e.g., ear meeting sound to form sota-viññāna or ear-consciousness).

Mind stream -Vinnana sota 

Vinnana - Consciousness, discernment, or the life-force that links experiences across moments and lifetimes.

Sota (Stream/Flux): A continuous, dynamic flow. Rather than a static, permanent soul (ātman), Buddhism views consciousness as an ever-changing river.

Karma stream - Kamma sota (more commonly referred to in the Abhidhamma commentaries as bhavaṅga-sota) translates literally to the "stream of kamma" or the "undercurrent of life-continuity." It is the subconscious mental flow or "mind-stream" that carries the energetic imprints of your intentions and past actions from moment to moment, and from one lifetime to the next.

Kamma sota

Kamma (Action/Volition): The intentional energy generated by your thoughts, words, and physical deeds. The Buddha famously stated that cetanā (volition/intention) is the core of kamma.

Karma, the law of cause and effect, continues to operate not because there is a soul carrying actions forward, but intentions and actions shape the stream of experience. The process continues just like a seed continues to grow into a tree even though the seed disappears.

"Sabbe sankhara anattā" "All phenomena are without self (not-self)." - Dhammapada 279.

감로(不死)의 문은 열렸도다. 귀 있는 자 와서 들어라

The gate to the nectar of immortality has opened. Let those with ears come and listen.

불타는 성도한후 자신이 깨달은 법을 설하지않으려 했다.

After attaining enlightenment, the Buddha initially intended not to preach the Dharma he had realized.

왜냐하면 그것은 세간의 흐름에 역행하는것으로 너무나 심오하여 무지와 탐욕으로 덮여 있는사람 들에게는 결코 이해될수없는 성질의 것이기 때문이었다.

This was because it ran counter to the prevailing currents of the world and was of such a profound nature that it could never be understood by those shrouded in ignorance and greed.

다시말해 그것은 궁극적으로 말 로 표현할 수 없는, 사유와 언어 문자를 떠난 것이기에 세간의 지혜로써는 그누구도 이해할 수없는것이라고 생각하였기 때문이었다.

In other words, this was because it ultimately transcends thought, language, and written characters—rendering it inexpressible in words—and thus could not be understood by anyone relying on worldly wisdom.

자아관념이 바탕이된 세간의 지혜는 항상 번뇌를 수반하고 있기 때문이었다.

This was because worldly wisdom rooted in the concept of self is always accompanied by afflictions.

그러나 그는 범천(梵天)의 간곡한 권유로 마침내 이타(利他)의 문을 열어 법을 설하게 된다.

However, at the earnest urging of Brahma, he finally opened the gate of altruism and began to expound the Dharma.

감로(不死)의 문은 열렸도다. 귀 있는 자 와서 들어라

The gate to the nectar of immortality has opened. Let those with ears come and listen.

Four Samjnas 四相

아상(我相 )은 나라는 상 이고, 나라는 독립된 실체가 있다는 관념

Atman samjna is the incorrect understanding of "I." It refers to the concept of "self"—specifically, the idea that the self exists as an independent and unchanging entity.

인상(人相)은 남이라는 상 이며, 나와 대비되는 타인(인간)이라는 실체가 있다는 관념

Pudgala samjna is the incorrect understanding of the "other." It refers to the concept that there exists an entity known as "the other" distinct from oneself.

중생상(衆生相)은 세상을 부류로 가르는 상 이고, 우리가 깨닫지 못한 '중생'이며, 이 생명적 당체가 고정불변하게 실존한다는 관념

Sattva samjna is the incorrect understanding of the world and dividing everything into categories, defines us as unenlightened "sentient beings," and holds the view that this very essence of life possesses a fixed, unchanging, and independent existence.

수자상(壽者相)은 시간에 매달리는 상이다. 시공간 속에서 지속되는 영혼이나 목숨이 실재한다는 관념

Jiva samjna is the incorrect understanding of time and clinging to the finite nature of everything, including clinging to "I". The idea that a soul or life exists as an infinitely persisting entity within space and time.

All dukkhas are caused by incorrect understanding or ignorance of these four samjnas. 

매일 외우면서 뜻은 몰랐던 금강경 사상의 비밀 | 아상에서 수자상까지 깊은 풀이https://www.youtube.com/watch?v=QeFSPSFkJAE&t=6s

Diamond Sutra Quatrains

 凡所有相 皆是虛妄 若見諸相 非相 卽見如來

(범소유상 개시허망 약견제상 비상 즉견여래)

무릇 모양이 있는 것은 모두 허망한 것이니 만약 모든 상이 실체가 없음을 본다면 곧 여래를 보리라.

All that has a form is an illusory existence. When the illusory nature of form is perceived, the Tathagata is recognized.

不應住色生心 不應住聲香味觸法生心 應無所住 而生其心

(불응주색생심 불응주성향미촉법생심 응무소주 이생기심)

응당 형색에 머물지 않고  마음을 내어야한다.  소리, 냄새, 맛, 느낌, 생각에 머물지 아니하고 마음을 내어야 한다. 모름지기 집착함이 없이 마음을 내어야 한다.

One should not let the mind dwell on forms; one should not let the mind dwell on sounds, scents, tastes, tactile sensations, or mental objects. One should arouse the mind without dwelling on anything.

若以色見我 以音聲求我 是人行邪道 不能見如來 

(약이색견아 이음성구아 시인행사도 불능견여래)

형색으로 나를 보려하거나 음성으로써 나를 찾지마라. 잘못된 길로 가는사람은 결코 여래를 보지 못하리라.

If one seeks Me through form or sound, one walks a deviant path and cannot see the Tathagata.

一切有爲法 如夢幻泡影 如露亦如電 應作如是觀 

(일체유위법 여몽환포영 여로역여전 응작여시관)

모든 유위법(有爲法)은 꿈, 환상, 물거품, 그림자, 이슬, 혹은 번개와 같으니, 마땅히 이와 같이 관찰해야 한다.

All conditioned phenomena are like a dream, an illusion, a bubble, or a shadow; like dew or a flash of lightning—thus one should view them as such.

팔불중도(八不中道) The Middle Way of the Eight Negations

不生亦不滅 不常亦不斷 (불생역불멸 불상역부단) Neither arising nor ceasing; neither eternal nor impermanent.

不一亦不異 不來亦不出 (불일역불이 불래역불출) Neither identical nor different; neither coming nor going.

산스크리트는 '멸'부터, 구마라집은 '생'부터 — 뒤바뀐 배열의 뜻

中道 Middle Way means "avoiding two opposites." It also means that the two opposites are the same. It should not be understood as the middle of two opposites.