In Buddhist philosophy, the elements that make up sentient beings (sentient beings) are divided into two categories: spiritual and material. The combination of these two forms a complete sentient being. This concept is known in Buddhism as "名色 (nāmarūpa)."
First, let's look at the name. In the Buddhist theory of the five aggregates, "name" corresponds to the four aggregates of receiving, thinking, acting, and knowing, which constitute the elements of the spirit. In a deeper interpretation, these four aggregates can be boiled down to knowing the greatness, that is, the aggregates of awareness. Cognition is the core of the entire mental level, which covers the activities of consciousness such as perception, cognition, and thinking.
Next is "Color". In Buddhism, "color" not only refers to what we usually call matter, but also covers the five elements of earth, water, fire, wind, and air. These elements are the building blocks of the material world, interdependent and mutually influencing to form the material world as we see it. Among them, "earth" represents solidity, "water" represents wetness, "fire" represents heat, "wind" represents dynamics, and "emptiness" represents spatiality. None of these elements can arise alone, but must be combined and interacted with each other.
The concept of "name and color" emphasizes the relationship between body and mind. To put it simply, "name" is the existence of the synthesis of body and mind. From this point of view, we can see that the Buddhist view of the relationship between mind and body is not simply dualistic or parallelistic. Although some argue that this is dualism or parallelism, in reality, Buddhism believes that there is no separate unit of spiritual and material elements. This is different from both dualism and parallelism.
We cannot simply classify the Buddhist view of "name and color" as materialism or idealism. In fact, it goes beyond these traditional philosophical classifications. In Buddhism, spirit and matter are not opposed to each other, but are interdependent and mirror each other. The spiritual and physical aspects are indispensable in sentient beings, and together they constitute a complete sentient being.
Further, the Buddhist understanding of "fame" emphasizes the idea of wholeness. Whether spiritual or material, they are all part of the composition of sentient beings, and the interaction and influence between the two is the key factor in determining the state and destiny of sentient beings. Thus, the concept of "name and color" in Buddhist philosophy provides a holistic view of the mind and body that transcends the traditional dualistic notion of opposition.
So, how do you look at the relationship between "fame" and "aggregates"? Actually, "fame" is a subset of the aggregates. The theory of the five aggregates gives a more comprehensive description of the constituent elements of sentient beings, including not only the spiritual and material aspects, but also the sensory, cognitive, and behavioral aspects.
The Buddhist view of "name and color" is a unique view of the mind and body, which is neither traditional dualism nor pure parallelism or materialism. It emphasizes the interdependence and influence between the mind and body, as well as the idea of wholeness. This notion helps us to understand sentient beings and destiny more comprehensively, which guides our life practices.