Here is a fairly comprehensive list of alternatives:
formations; everything that arises and ceases
all five aggregates fit in this category.
name and form (body and mind); divided into material (rūpa) and immaterial (arūpa)
the first aggregate is rūpa, the rest are nāma.
Does this refer to physical form?
Yes, anything physical is included in this category. Ex: light, sound, aromas,earth element, water element, heat element, air element etc.
However, with regards to the five skandhas, a thought is also called a rupa when it becomes the object received by the mind sense faculty. Ex: a memory
Can we only know ...
According to MN 18:
Dependent on the ear and sounds, ear-consciousness arises.
Ear = the sensitive part of the ear that is able to detect sound
Sound = vibration
Ear-consciousness = the Thought Moment that is aware of sound
This is the sensing process by which a vibration is registered by the mind. Later thinking processes may combine ...
The 18 Dhatus
Which is a breakdown or ultimate-categorization of Experience utilizing the
six sense faculties / sense organs
six types of object or "focality"
If you enjoy thinking about [the world/scene/experience] in terms of
vibrations, you might consider harmonic spots or resonant lengths along a wave as being able to ...
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 ...
A basic answer is, Nirvana is zero attachment and zero aversion. Imagine how you'd feel if you had zero attachments and zero aversions, not even a slightest hint. That is Nirvana.
I'm not sure what the orthodox position says about vedana, but from my perspective it should still have vedana. It is just, when pleasant vedana arises, you see it arising, and ...
I find it helps to try to relate things back to the core teachings: suffering, the cause of suffering, the extinction of suffering and the way to achieve that. So the relevant teaching here as I understand it is not "there is no self" but rather "clinging to a false sense of self causes suffering."
On its face, "there is no self" is patently false, much ...
Out of the many many classifications Goenka's techniques uses the 5 fold classification (physical pleasant, physical painful, mental pleasant, mental painful, equanimous) Bodily Sensation is considered Vedana excluding Metal Sensation (Somanasa / Domanasa) as it is more a form of Kaya and Vedana Passana to start with though later if develops to Citta and ...
There's an article, The Five Aggregates
(A Study Guide
Thanissaro Bhikkhu), which quotes what the Pali suttas say about the aggregates (i.e. the definitions of the aggregates in suttas), for example:
§ 9. Feeling. "And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-...
Wikipedia says (although these statements are unreferenced),
There are three ways in which self views could be conceived and all three are said to be wrong views.
All these views types of identity view fetter one to samsāra, and it is for this reason that they are wrong views.
No-self or Not-self?
Thanissaro Bhikkhu ends with,
In this sense, the anatta ...
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 ...
Imagine a camp fire that started in 1982. The original fuel has burned down but new fuel is regularly added. The overall shape and configuration of the fire in 2020 is somewhat reminiscent of the original 1982 fire but of course none of the material is the same.
Now if we were to analytically separate the fire into several categories (skandhas) we would ...
From a Tibetan point of view, it concerns what is referred to as Lo Rig (epistemology), 'Awarenesses and knowers' and 'Minds and mental factors'.
Strictly speaking, experience refers to a characteristic of the 'feeling' mental factor. As in Yeshe Gyeltsen's Necklace for Those of Clear Awareness:
QUESTION: What is the defining characteristic of feeling?
If a computer program were to realize the truth about itself then:
It wouldn't be surprised to find bugs (i.e. unwanted behaviour)
It wouldn't be surprised to find subroutines (encapsulated behaviour)
It wouldn't be surprised to find side-effects (interactions between this and that)
It wouldn't be surprised to find that its interactions with other software/...
As I understand it, 'vedana' is used to denote the pleasant, unpleasant, or neutral aspect of some experience. The term most closely tracks with the English terms 'valence' or 'hedonic tone', rather than normal uses of the term 'feeling.'
They are related to all aggregates.
Birth is the arising of aggregates. Death is the disappearing of that which arose. Ageing is the changing in between.
Sorrow, lamentation, pain, grief, & despair are all Dukkhas caused by clinging to the five aggregates.
Association with unbeloved is the association with painful experiences(five aggregates).
Yes, rebirth can ONLY be ended through the practice of the Noble Eight Fold Path. No other way.
Nutriment is four fold: Physical nutriment (kabaḷīkārāhāro) - the edible food as well as a person or object we take as "beauty", Contact as nutriment (phasso āhāro), Mental Volition as nutriment (manosañcetanāhāro) and Consciousness as nutriment (viññāṇāhāro).
IN short, taking five aggregate as I, me and myself is the clinging-aggregate.
As Arahant does not have self-identification they do not have a clinging-aggregate.
The sutta sources on this topic are analyzed in "The Fundamental Teachings
of Early Buddhism" by Choong Mun-keat, pages 30-33.
Basically, the suttas say that upadana-skandhas are skandhas that are characterized as "sasava" ("with asava" - which is variously explained as influx, outflow, intoxicant, contaminant, and is compared with a spice or drug we take ...