Monthly Archives: August 2015

Eighth Consciousness and Six Sextets 第八識 及十八界

Eighth Consciousness and Six Sextets 

(There are six organs pairs their objects and sense bases)

(第 十八界: 六根 六塵 六識 )

Wisdom and Enlightenment comes from understanding of Dharma teachings, practice of meditation, achieving calm-abiding, so one transforms from wrong views to “clear-seeing”, correct view of true reality, with complete awareness of phenomena.

Pairs of object and sense bases are as follow:

there are six organ eye — ———seeing sights———-eye consciousness

ear ———— hearing sounds——–ear consciousness

nose — ——- smell smells———-nose consciousness

tongue ——- taste tastes ———– tongue consciousness

body ——— touch and feels —— body consciousness

mind — ——ideation thoughts —–mental consciousness

That is :

Eye (contact external) objects, (sends information to) eye consciousness, it identifies the object; it’s a chair etc.

Ear (hear the) sound, (sends information to) ear consciousness, it identifies the various sound waves; talking, singing etc.

nose (smells the) odor,(sends information to)nose consciousness, it identifies the various odor; perfume or “else” etc.

tongue (taste the) food, (sends information to) tongue consciousness, it identifies the various taste; hot or cold etc.

body (touch) objects (sends information to) body consciousness, it creates various sensations;

mind (perceive) mental objects (sends information to) mental consciousness, thinking “I” like or dislike.

The above six consciousness are called “Common consciousness”, they are posit on basis of valid straightforward cognition, on any part of individual’s sensory data input, experienced solely by means of their bodily sense faculties.

There’s Seventh consciousness; it’s called Manas (末那識). It is the “Delude awareness, This seventh consciousness posited on the basis of straightforward cognition, combined with inferential cognition. it is a “mind consciousness”, this is where self grasping, attitude, jealousy, hatred, love, and disturbing emotions posits. Our Dharma practice of training the mind is to focus on taming the disturbing emotions, and bring the mind to a stable and calm abiding, so life would be more peaceful and enjoyable.

There’s Eighth consciousness; it is called Alaya ( 阿賴耶識) . It is All-encompassing foundation consciousness,

it functions the reflexive awareness and storage of memory. Posited on the basis of inferential cognition.

In plan explanation; it’s like a storage for all good deeds and bad deeds / good karma or bad karma one generated in the life time, and all the habits (familiarities) which become like a seed for future becoming, it dictates one ‘s favorable or un favorable rebirth.

Within the Eighth consciousness, there also the Amora consciousness (阿摩羅識), it is the pure divine consciousness, it is what is referred as Buddha- nature . That is why Buddha said we are all capable to be enlightened, because we all naturally have Buddha seed within. If we purify all the delusions, impurities in our eighth consciousness, leaving only the pure Buddha-nature, we would be free from rebirth in the lower six realms of Samsara.

Four Stages to Achieve Arahant 阿羅漢

Four Stages to Achieve Arahant 阿羅漢

* Information in this posting is obtained from good works of the “Wikipedia”.

Path and Fruit 果位

Supra-mundane stages, fetters and rebirths (according to the Sutta Piṭaka)
stage’s “fruit”[5] abandoned fetters rebirth(s) until suffering’s end
stream-enterer 1. identity view 2. doubt 3. ritual attachment lower fetters up to seven more times as a human or in a heaven
once-returner[6] once more as a human
non-returner 4. sensual desire 5. ill will once more in a pure abode
arahant 6. material-rebirth lust 7. immaterial-rebirth lust 8. conceit 9. restlessness 10. ignorance higher fetters none
Source: Ñāṇamoli & Bodhi (2001), Middle-Length Discourses, pp. 41-43.

See also: Phala

The Sutta Pitaka classifies the four levels according to the levels’ attainments. The Sthaviravada/Theravada tradition, which believes that “progress in understanding comes all at once, ‘insight’ (abhisamaya) does not come ‘gradually’ (successively – anapurva),”[7] has elaborated on this classification, describing each of the four levels as a path to be attained suddenly, followed by the realisation of the fruit of the path.

The process of becoming an Arahat is therefore characterized by four distinct and sudden changes, instead of a gradual development.[8] The same stance is taken in the contemporary Vipassana movement, especially the so-called “New Burmese Method”.

The ordinary person 凡夫

An ordinary person or puthujjana without, and jnana : knowledge) is trapped in the endless cycling of Samsara. One is reborn, lives, and dies in endless rebirths, either as a deva, human, animal, male, female, neuter, ghost, asura, hell being, or various other entities on different categories of existence.

An ordinary entity has never seen and experienced the ultimate truth of Dharma and therefore has no way of finding an end to the predicament. It is only when suffering becomes acute, or seemingly unending, that an entity looks for a “solution” to and, if fortunate, finds the Dharma.

The four stages of attainment Arahant阿羅漢

The Sangha of the Tathagata’s disciples (Ariya Sangha) can be described as including four or eight kinds of individuals. There are four [groups of noble disciples] when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately:

  1. (1) the path to stream-entry; (2) the fruition of stream-entry;
  2. (3) the path to once-returning; (4) the fruition of once-returning;
  3. (5) the path to non-returning; (6) the fruition of non-returning;
  4. (7) the path to arahantship; (8) the fruition of arahantship.

Stream-enterer 入流

Main article: Sotāpanna (須陀洹果)

The first stage is that of Sotāpanna literally meaning “one who enters (āpadyate) the stream (sotas),” with the stream being the supermundane Noble Eightfold Path regarded as the highest Dharma. The stream-enterer is also said to have “opened the eye of the Dharma” (dhammacakkhu, Sanskrit: dharmacakṣus).

A stream-enterer reaches arahantship within seven rebirths upon opening the eye of the Dharma.

Due to the fact that the stream-enterer has attained an intuitive grasp of Buddhist doctrine (samyagdṛṣṭi or sammādiṭṭhi, “right view”) and has complete confidence or Saddha in the Three Jewels: Buddha, Dharma, and Sangha, that individual will not be reborn in any plane lower than the human (animal, preta, or in hell).

Once-returner 一返

Main article: Sakadagami ( 斯陀含果)

The second stage is that of the Sakadāgāmī (Sanskrit: Sakṛdāgāmin), literally meaning “one who once (sakṛt) comes (āgacchati)”. The once-returner will at most return to the human world one more time. Both the stream-enterer and the once-returner have abandoned the first three fetters. The stream-enterer and once-returner are distinguished by the fact that the once-returner has weakened lust, hate, and delusion to a greater degree. The once-returner therefore has fewer than seven rebirths. They may take place in higher planes but will include rebirth in the human world at most only once more. Once-returners do not have only one more rebirth, as the name suggests, for that may not even be said with certainty about the non-returner who can take multiple rebirths in the five “Pure Abodes”.

Non-returner 不返

Main article: Anāgāmi ( 阿那含果)

The third stage is that of the Anāgāmī (Sanskrit: Anāgāmin), literally meaning “one who does not (an-) come (āgacchati)”. The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death. Instead, non-returners are reborn in one of the five special worlds in Rūpadhātu called the Śuddhāvāsa worlds, or “Pure Abodes”, and there attain Nirvāṇa; Pāli: Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes.

An Anāgāmī has abandoned the five lower fetters, out of ten total fetters, that bind beings to the cycle of rebirth. An Anāgāmī is well-advanced.

Arahant 阿羅漢

Main article: Arahant (阿羅漢果)

The fourth stage is that of Arahant, a fully awakened person. He has abandoned all ten fetters and, upon death (Sanskrit: Parinirvāṇa, Pāli: Parinibbāna) will never be reborn in any plane or world, having wholly escaped saṃsāra.[9] An Arahant had attained awakening by following the path given by the Buddha. In Theravada the term Buddha is reserved for Siddartha Gautama Buddha, as being the one who discovered the path by himself.

Eighteen Perfections of the Buddha 佛的十八勝利

Eighteen Perfections of the Buddha (Eighteen Great Qualities of the Buddha)

佛的十八勝利

The Buddha’s Perfections are for all of us to look up and to learn from, following His teachings “Practice” to achieve the level as high as possible.

  1. Right action, no frivolousness in his action, all action for the liberation of all beings.
  2. Right Speech, no frivolousness in his speech, no idle speech.
  3. Right mind, perfect mindfulness.
  4. Right thought, no frivolousness in his thought, not distracted from Dharma.
  5. Perfect calm abiding, no unstable emotion or feelings.
  6. Understanding of all Dharma by direct experience of their truth without attachment

or detachment.

  1. Tirelessness, never ending wish for the liberation of all beings.
  2. Ceaseless effort, never ending effort for the liberation of all beings.
  3. Never extinguishing mind; (never forget any teaching, never lose comprehension of

Dharma–mantra, ceremony, or Sutra)

  1. Non extinguishable Wisdom.
  2. Non extinguishable Liberation.
  3. Non extinguishable knowledge of Liberation.
  4. All action based on Wisdom ( All action stems from the Enlightened mind in accord with

Dharma Wisdom)

  1. All speech based on wisdom ( All speech stems from the Enlightened mind in accord with

Dharma Wisdom)

  1. All mindfulness based on Wisdom (all thought arising in the mind stems from the Enlightened mind in accord with Dharma Wisdom)
  2. Wisdom of knowing the past lives without difficulty ( effortless clairvoyance of past lives)
  3. Wisdom of knowing the future lives without difficulty (effortless clairvoyance of future lives)
  4. Wisdom of knowing the present lives without difficulty (effortless clairvoyance of present lives)