Patavi (earth element or hardness/softness)
Apo (water element or cohesion)
Tejo (fire element or heat/cold)
Vayo (air element or motion)
24 secondary elelments
bodily agreeable feeling
bodily painful feeling
mentally agreeable feeling
mentally painful feeling
perception of form
In some realms there are some beings who are not aware of their own existence (Some place in Brahma realm). How do their aggregates work when they themselves aren't aware of their existence?
Unconscious beings (asannasatta) has consciousness suppressed temporarily until their life span ends. Due to this they cannot be aware of anything including themselves.
The same terms are often used at a "microscopic-view" level, at a "day-to-day-view" level and at a "macro-view". This leads to a lot of confusion.
According to the Abhidhamma, feeling / sensation / experience (vedanā) and perception / recognition (saññā) arise simultaneously in every Thought Moment (cittakhaṇa). The Abhidhamma looks at things at a "...
This is the problem with mixing up ultimate reality with conventional reality. In ultimate reality, the cat does not exist. What is real is the tactile experience of the touch. That experience is an instance of the 5 aggregates arising due to causes. The experience is impermanent, unsatisfactory and non-self.
'Container' is only a concept in the mind. It ...
The workings of kamma is actually one of The Four Imponderables (acinteyya), i.e. questions that the Buddha deliberately did not answer. These questions can only be understood by a fully enlightened Buddha. If one is not a fully enlightened Buddha then thinking about these questions will only leave the mind distressed and agitated, i.e. unfit for ...
We can't see five aggregates as it is. We can see a men, animals, Devas. Or good thing, bad thing. Or a beautiful thing, a ugly thing etc. But in reality, there is nothing like that. Everything just a thing or collection of several things. We only making things matter to us. Nothing else.
Refer this answer.
If we took a tower build by stones, actually ...
"Aggregate" in "Five Aggregates" is a common translation of the Sanskrit word "skandha" or Pali "khandha". Other translations of skandha include "heap", "group", "collection". The image for this is a heap of firewood. In the metaphor of fire (SN 35.28), in which dukkha is compared with burning, and liberation (nirvana) is compared with extinguishing, the ...
The Pali scriptures refer to the 'faculty of femininity' ('itthindriya'), as follows:
Mendicants, there are these three faculties.What three? The faculties
of femininity (itthindriya),
masculinity (purisindriya) and life (jīvitindriya).
Thus, it appears the biological aggregate/faculty of form may possibly be one way to define a "woman" ...
Due to past fabrication resulting from past experiences is instruments in creating the current conciousness. As conciousness cannot exist without a body this creates current body with each of the relevant sense faculties associated with the different consciousness.
The faculties in the current body which come in contact with external objects. The ...
Nothing happens to that person when consciousness ceases - there was never a person to begin with, only arising and ceasing of experience.
I realized after the fact that I can't sufficiently cite sources while on my phone - apologies for such an incomplete answer, I'll try and expand later :)
Discernment (wisdom; panna) & consciousness are conjoined, friend, not disjoined. It's not possible, having separated them one from the other, to delineate the difference between them. For what one discerns, that one cognizes. What one cognizes, that one discerns.
Feeling, perception, & consciousness are conjoined, friend, not disjoined. It is ...
5 Aggregates can be consider as a combination of vinnana & namarupa.
Some times the Dependent Origination is consider as a cycle.
Past Life, present life and next life formation.
Also it can used to show the continuity of the thought sequence.
Generally it take avijja(ignorance) - not knowing things(Sunya) correctly - as the starting point - the ...
DN15 is aprophyca. It fails the Buddhist Great Standards (Mahapadesa) and therefore should be dismissed as being the words of the Buddha. The Pali scriptures state consciousness is only the six sensory consciousness (eg. MN 148). They state consciousness is only cognition (eg. MN 43). The idea of 'relinking consciousness' was obviously created after the ...
If I am not wrong, the aggregates are called aggregates because they are the sum total of many heterogenous things taken together.
Khandha-word is used in tipitaka 3 meaning: gather of uncountable dukkha, wholesome-dukkha, and paṇṇatti of dukkha. Khandha, which translated as aggregate, is gather of uncountable dukkha as ...
Your question is a variation of the question, "if there is no self, then who is responsible for actions?"
The Buddha rubbished the notion that there is no self doing anything, in the Attakari Sutta:
“Venerable Gotama, I am one of such a doctrine, of such a view: ‘There
is no self-doer, there is no other-doer.’”
(“Natthi attakāro, natthi parakāro.”)
From the Mahanidana Sutta (DN15):
"If one is asked, 'From what requisite condition does contact come?'
one should say, 'Contact comes from name-and-form as its requisite
"If one is asked, 'From what requisite condition does name-and-form
come?' one should say, 'Name-and-form comes from consciousness as its
Is government a physical object?
I imagine the 5 aggregates happening within a frame, which is a different one for every living creature.
Governments can shape "actions of the country", but in the physical sense there are no such objects like "government" or "state".
There is this frame, this perspective, which is unique for any of us, starts at birth,...
It is not wrong view to think there might be more aggregates. The aggregates are merely a summary of the things clung to. What is right view is the understanding that clinging to the aggregates is suffering.
There are only two realities: saṅkhāra (dependent origination such as aggregate) and asaṅkhāra (no dependent origination such as nibbāna). All others are paññatti (concept;imagine;not reality) because saṅgkhāra must have tree sub-characteristics and asaṅkhāra must have not tree sub-characteristics. But paññatti has nothing, it can't arise like saṅkhāra and ...
I need much better examples for the other four aggregates
I guess a non-canonical example for "perception" might be, imagine you're living somewhere: a city or a village, a house. And you're there, you live there, for a long time. And you see it frequently. And sometimes when you see it (see a bit of it, a familiar sight) you may think, "this is me!"
In dependant origination, Vinnana refers to the Patisandhi Citta. In other words, the first Bhavaanga citta in your current life. This is way before the senses are developed.
Consciousness aggregate refers to awareness aspect of the sensory experiences. In other words; the eye consciousness, ear consciousness, nose consciousness etc. The mind and body ...
When the Buddha taught about "not-self", he did so as a "realisation". This means, in the realised mind/person, selfishness ends; thus unwholesome & irresponsible actions end.
The Buddha did not teach "not-self" as expressed in the question. In other words, to laypeople living ordinary lives, the Buddha taught about "self" & "kamma" (i.e., "moral ...
The five aggregates are the factors / activities that make up a "being", what is conventionally called a self.
Dependent origination is the set of natural laws that keep a "being" bound to samsara (cycle of rebirth).
So one could say that the five aggregates continue to exist from one existence to the next due to the natural law of dependent origination.
From my understanding they are called aggregates not necessarily because they are made of something. Its because they are described in plural. For example 'Foam Aggregate' is translated from Rupa Skandha, meaning the aggregate of Rupa or aggregated rupa. Same goes for other 4 as well.
Also asking what they are made of in general sense might not even be ...
The last mind in previous life is anantara-cause of the after-life-mind.
The previous life, mind&mind factors&forms, is pakatūpanissaya-cause of the after-life.
The previous kamma is nānakkhanikkakamma-cause of the after-life.
The previous life is ārammaṇa-cause of the after-life.
All above is clinging aggregate.
I guess I have found an answer in Manual of Buddhism by Hardy Spence(page 394).
It mainly states that Upadana and Karma lives on after death, due to which another being is reproduced.However the exact mechanism is not known.
The cleaving to existing objects is upadana. There are two properties
inherent in all sentient beings, except the rahats :—first, ...
Namarupa is defined in the scriptures. Nama is feeling, perception, intention, internal contact & attention. Rupa is the physical body composed of earth, wind, fire & water elements.
Dependent origination is not 'Creationism' explaining how human life comes into physical existence.
Dependent origination explains how ignorance conditions the five ...
Sankhara in the five aggregates can include neutral mental formations as well. But Sankhara as in
Avijja paccaya Sankhara refers specifically to Karma.
Vinnana in the five aggregates can be any of the 6 types of consciousnesses. Eye consciousness, ear consciousness, nose consciousness etc. depending on the sense that is active. But Vinnana as in Sankhara ...