The Human Personality in Buddhism

This section explores the human personality in Buddhism. Buddhism offers a profound understanding of the human personality, which varies between the two main branches of the tradition: Theravada and Mahayana. Both schools of thought agree that understanding the nature of the human personality is essential for overcoming suffering and ultimately attaining enlightenment or nirvana. However, there are key differences in how these two traditions approach this concept.

Theravada Buddhism

Theravada Buddhism, often referred to as the "Teaching of the Elders," is considered one of the oldest and most traditional forms of Buddhism. It focuses on individual attainment of enlightenment, with an emphasis on personal effort and discipline. Some Theravada Buddhists dedicate their entire lives to this pursuit, particularly monks and nuns, who follow strict monastic rules. The goal is to attain nibbana (nirvana), which is the cessation of suffering and the cycle of rebirth (samsara).

In Theravada Buddhism, the human personality is understood through the concept of the Five Aggregates (also known as skandhas), which are the five components that make up a person’s existence. These aggregates help explain the nature of the self, which is seen as a collection of these ever-changing processes rather than a permanent, unchanging soul or identity. The Five Aggregates are:

Sensation (Vedana): This refers to the feelings or sensations we experience, whether they are pleasant, unpleasant, or neutral. Sensations arise from our physical senses (touch, sight, taste, etc.) interacting with the world around us. These sensations can also include emotional reactions to external stimuli, such as pain or joy.

Perception (Samjna): Perception is the mental process that allows us to recognise and identify objects or experiences. It involves the interpretation of sensory data based on past experiences, knowledge, and memory. For instance, recognising a friend’s face or understanding the meaning of a word involves perception.

Mental Formation (Samskara): This aggregate refers to our thoughts, intentions, and the mental habits that shape our actions. It encompasses the mental states that influence how we act, whether positively or negatively. Mental formations can include desires, intentions, and even our responses to situations, such as our tendency to act with kindness or anger.

Consciousness (Vijnana): Consciousness refers to our awareness of the world around us and the mental processes that accompany this awareness. It is the general sense of being aware, whether it be through the sense organs (sight, hearing, etc.) or mental awareness of thoughts and feelings.

Form (Rupa): This refers to the physical aspect of a person—the body and the sense organs. It includes the matter that forms the physical body and its senses (such as the eyes, ears, and nose) that interact with the material world.

Together, these Five Aggregates offer a holistic view of the human personality, emphasizing that the self is not a fixed, permanent entity, but a dynamic combination of constantly changing physical and mental processes.

Mahayana Buddhism

Mahayana Buddhism, often referred to as the "Great Vehicle," is a later development of Buddhism that emerged in India and later spread throughout East Asia. Unlike Theravada, which focuses on the individual pursuit of nibbana, Mahayana Buddhists aspire to become enlightened but, instead of immediately entering nibbana, they choose to remain in the cycle of samsara in order to help others achieve enlightenment. This is known as the ideal of the bodhisattva—a being who, out of compassion, delays their own enlightenment to aid others.

Mahayana Buddhists emphasise several key concepts related to the human personality and spiritual development:

Sunyata (Emptiness): Sunyata, or "emptiness," is the central teaching of Mahayana Buddhism. It suggests that everything in the universe is interconnected and lacks an intrinsic, independent nature. In other words, all phenomena arise due to interdependent conditions and do not possess an inherent essence. This concept is similar to Anatta (non-self), one of the Three Marks of Existence, which teaches that there is no permanent, unchanging self. Understanding sunyata helps practitioners realise that attachment to the self and material things is futile, as nothing has a permanent, unchanging nature.

Attaining Buddhahood: In Mahayana Buddhism, the ultimate goal is not just personal enlightenment, but the attainment of Buddhahood—becoming a Buddha, a fully enlightened being. Mahayana Buddhists believe that anyone has the potential to achieve Buddhahood through diligent meditation, ethical practice, and the cultivation of wisdom and compassion. Becoming a Buddha means realising the true nature of reality, transcending all forms of attachment, and attaining complete liberation from suffering.

Buddha-nature: Buddha-nature is a key concept in Mahayana Buddhism, which teaches that all beings possess the inherent potential to become Buddhas. This idea is rooted in the belief that, deep within every person, there is an essence that is already enlightened. By understanding and practising the Buddha’s teachings (the Dhamma), individuals can uncover this potential and ultimately achieve enlightenment. The concept of Buddha-nature encourages compassion and altruism, as it suggests that all beings are capable of reaching enlightenment, and thus Buddhists are motivated to help others on their spiritual path.

While both Theravada and Mahayana Buddhism share the fundamental aim of overcoming suffering and attaining enlightenment, they differ in their approach to the human personality and the path to enlightenment. Theravada Buddhists focus on personal liberation through the understanding of the Five Aggregates, which reveal the impermanent and interdependent nature of the self. In contrast, Mahayana Buddhists emphasise the concepts of sunyata, Buddhahood, and Buddha-nature, encouraging practitioners to help others on the path to enlightenment, while striving to realise their own potential for Buddhahood.

Both traditions provide valuable insights into the nature of the human personality, the impermanence of existence, and the transformative power of the Buddha’s teachings. Through these teachings, Buddhists are guided towards wisdom, compassion, and ultimately, the cessation of suffering.