Gautama Dhamma

In chapter 20 of the Dhammapada, we see such verses as:

5. “Sabbe saṅkhārā aniccā”ti, yadā paññāya passata;
    Atha nibbindati dukkhe, esa maggo visuddhiyā.

“All saṅkhāra (formations in this world) are impermanent:” when one sees this with wisdom, one is disenchanted with (this world full of) sufferings; this is the path to purity. 「一切行无常 」，以慧观照时，得厌离世苦，此乃清净道。

6. “Sabbe saṅkhārā dukkhā”ti, yadā paññāya passata;
    Atha nibbindati dukkhe, esa maggo visuddhiyā.

“All saṅkhāra (formations in this world) are unsatisfactory:” when one sees this with wisdom, one is disenchanted with (this world full of) sufferings; this is the path to purity. 「一切行是苦」，以慧观照时，得厌离世苦，此乃清净道。

7. “Sabbe dhammā anattā”ti, yadā paññāya passata;
    Atha nibbindati dukkhe, esa maggo visuddhiyā.

“All dhammas are not-self:” when one sees this with wisdom, one is disenchanted with (this world full of) sufferings; this is the path to purity.「一切法非我」，以慧观照时，得厌离世苦，此乃清净道。

Five Aggregates 五蕴

When considering human beings as a system operating within the world, it can be classified into five system modules or aggregates.

1. rūpa 色蕴(Form Aggregate): Hardware System 硬件
2. vedanā 受蕴(Feeling Aggregate): System Input 系统输入
3. saññā 想蕴(Perception Aggregate): Internal Processing 内部处理
4. saṅkhārā 行蕴(Mental Formations Aggregate): System Output 系统输出
5. viññāṇa 识蕴(Consciousness Aggregate): System Consciousness Generated 认知、意识聚集

It is important to understand that the five aggregates of a human being functioning in this world is only a fraction of our overall existential experience. These aggregates are constrained by the boundaries of the world, operating within a reality or time-matrix system. Understanding that humans have the ability to transcend these limitations is crucial in order to avoid being confined by the narrow perspective presented by the five aggregates. By engaging in dedicated spiritual practices prescribed by Gautama Buddha, we can broaden our awareness to encompass all aspects of our existence, ultimately reaching a destination that carries a name of parāyana, the final destination (归宿) where we as part of the race of Man (manussa) are entitled to go.

 

Sabbe saṅkhārā aniccā 诸行无常

Saṅkhārā 行 represents the system output, exemplified by all our actions in this world like constructing a house. Then these Saṅkhārā become our assets and even part of our identity and then  part of  our selves. It is a fundamental understanding that over time, everything we bring to this world, including built structures, will deteriorate and eventually collapse. This notion is rooted in the universal law of entropy, which dictates the natural progression from order to chaos in all aspects of the world and universe.

Sabbe saṅkhārā dukkhā 诸行皆苦

Hence, the outcomes of our actions fail to meet expectations, illustrating the inherent unsatisfactory nature of the worldly existence. This perpetual dissatisfaction, known as dukkha, underscores the transitory and impermanent qualities of our world. It is imperative to acknowledge that as long as we remain in this world, we will be subject to inevitable suffering from the process of aging onward. Therefore, transcending this cycle of incarnational existence becomes paramount.

Sabbe dhammā anattā 诸法非我

All manifestations of our mind Citta, including thoughts, emotions, and ideas, are considered dhammā. They are not our true selves. Similarly, everything we bring to this world are also dhammā, they are manifestation of our thoughts, emotions, and ideas etc.. They will eventually succumb to chaos as dictated by the laws of the universe. Given this impermanence, one may question the purpose of continuing to bring our thoughts and ideas into fruition in this world. Instead, one may consider the value of disengaging from worldly attachments and focusing on a practice of detachment from worldly desires.

Liberation 心解脱

All saṅkhārā and dhammā arise from our own intentions and efforts. Due to their transient nature, they ultimately lead to dissatisfaction and are not intrinsic to our true selves. Therefore, it is evident that transcending the world existence is necessary. When we free ourselves from the distractions of this impermanent world and focus on the purification of our mind, we embark on a journey toward liberation from the cycle of worldly samsaric existence. Ultimately, we will arrive at a destination that is undecaying (Ajajjara, 不老) and permanent (dhuva, 恒常). This is all Gautama Buddha’s teachings about.