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.
When speaking in conventional terms, i.e. "my, mine, they, others, people etc." we are dealing with conventional reality. Here concepts such as "a man, woman, an animal, a Self" etc. exist.
When instead we turn to ultimate reality we realize that there is no such thing as concepts. They are not findable in ultimate reality. They have no real point of ...
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 ...
As I understand, five skandhas describe phenomenological (first-person-view) makeup of a sentient being's world:
Rupa is "my body";
Does this refer to physical form? Can we only know form through the sense organs?
This may not be physical in the sense of being solid, as is the case with ghosts etc. It is whatever is being identified with as "my body". ...
There is a lot of questions in one question. You might consider splitting them up and asking separate questions. This ensures that other users will find it easier to answer the question and you will get better and more precise answers.
My answer is based on the last section of your question, i.e. the part about the 5th aggregate of consciousness.
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 ...
Yes the 18 dhatus but there are others - the titles here IIRC
If you think about it, the skandhas are said to be everything that exists, so any complete description of what exists will be equivalent ways of formulating the skandhas.
Though that wouldn't necessarily include the study of say theoretical physics, because the Buddha taught (at least according ...
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, ...
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 ...
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 is no awareness beyond the khandhas.
There is no such thing as the "Thai Forest Tradition" having a uniform set of teachings. The "Thai Forest Tradition" is just a variety of different jungle gurus who made up their own versions of Buddhism.
Ajahn Amaro has wrong view when he said: "that which knows the khandhas is not part of the khandhas".
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?
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-contact, ...
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).
Nama-rupa & the five aggregates are taught for different purposes.
The five aggregates are objects of insight.
'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is
perception, such its origination, such its passing away. Such are
fabrications, such their origination, ...
'Dukkha' as one of the three characteristics is not a psychological phenomenon (unlike 'dukkha' in the four noble truths). As one of the three characteristics, 'dukkha' means 'unsatisfactoriness', namely, the inherent inability of impermanent conditioned things to bring lasting happiness.
For example, apples, motor cars & cocaine are 'unsatisfactory' ...
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 ...