The Five Skandhas / Theravada, Mahayana and Vajrayana Perspectives

adapted from Wikipedia, the free encyclopedia

The five skandhas (Sanskrit) are the five "aggregates" which categorize or constitute all individual experience according to Buddhist phenomenology. n important corollary in Buddhism is that a "person" is made up of these five aggregates! "eyond which there is no "self". #n the Theravada tradition! suffering arises when one identifies with or otherwise clings to an aggregate$ hence! suffering is extinguished "y relin%uishing attachments to aggregates. The &ahayana tradition further puts forth that ultimate freedom is realized "y deeply penetrating the intrinsically empty nature of all aggregates.

Definition
Buddhist doctrine descri"es five aggregates' (. "form" or "matter") (Skt.! *+li rpa)' external and internal matter. ,xternally! rupa is the physical world. #nternally! rupa includes the material "ody and the physical sense organs.) -. "sensation" or "feelin " (Skt.! *+li vedan)' sensing an o".ect)/0 as either pleasant or unpleasant or neutral. 1. "perception" or "co nition" (Skt. samj! *+li sa!)' registers whether an o".ect is recognized or not (for instance! the sound of a "ell or the shape of a tree). 2. "mental formations" (Skt. "v+san+" or samskra! *+li sankhra) ' all types of mental ha"its! thoughts! ideas! opinions! compulsions! and decisions triggered "y an o".ect. /. "conscio!sness" (Skt. vijna! *+li via))' 3ote that each skandha gives rise to the next.

Theravada perspectives
#n the Buddha4s first discourse! he provides a classic ela"oration on the first of his 5our 3o"le Truths! "The Truth of Suffering" ' "The 3o"le Truth of Suffering (dukkha)! monks! is this' Birth is suffering! aging is suffering! sickness is suffering! death is suffering! association with the unpleasant is suffering! dissociation from the pleasant is suffering! not to receive what one desires is suffering 6 in "rief the five a re ates su".ect to grasping are suffering." #n what way are the aggregates suffering7 5or this we can turn to 8handhavagga suttas.

F!t!re s!fferin "s ca!se

There are over one hundred sutras on the five aggregates$ a typical entry from the "9padaparitassana Sutta" (" gitation through :linging ;iscourse!" follows (in part)' "...)T0he instructed no"le disciple ... does not regard form )or other aggregates0 as self! or self as possessing form! or form as in self! or self as in form. That form of his changes and alters. ;espite the change and alteration of form! his consciousness does not "ecome preoccupied with the change of form.... )T0hrough non<clinging he does not "ecome agitated." *ut another way! if we were to self<identify with an aggregate then we would cling (upadana) to such$ and! given that all aggregates are impermanent (anicca)! it would then "e likely that at some level we would experience agitation (paritassati) or loss or grief or stress or suffering (dukkha). Therefore! if we want to "e free of suffering! it is wise to experience the aggregates clearly! without clinging or craving (tanha)! as apart from any notion of self (anatta). &any of the suttas in the 8handhavagga express the aggregates in the context of the following se%uence' (. n uninstructed worldling (assutav+ puthu..ana) #$ample of % re ate&'lin in

To give a simplistic example! if one "elieves "this "ody is mine" or "# exist within this "ody!" then as their "ody ages! "ecomes ill and approaches death! such a person will likely experience longing for youth or health or eternal life! will likely dread aging and sickness and death! and will likely spend much time and energy lost in fears! fantasies and ultimately futile activities. #n the 3ikayas! such is likened to shooting oneself with a second arrow! where the first arrow is a

>n the other hand! one with a disciplined mind who is a"le to see this "ody as a set of aggregates will "e (3ote that! in each of the suttas where the a"ove formula is free of such fear! frustration and time<consuming used! su"se%uent verses replace "form" with each of the escapism. other aggregates' sensation! perception! mental formations and consciousness.) But how does one "ecome aware of and then let go of one?s own identification with or clinging to the aggregates7 Below is an excerpt from the classic Satipatthana Sutta that shows how traditional mindfulness practices can awaken understanding! release and wisdom.

(. regards' form as self$ self as possessing form$ form as in self$ self as in form. -. lives obsessed "y the notions' # am form$ and=or! form is mine 1. this form changes 2. with the changes of form! there arises dukkha -. n instructed no"le disciple (sutav+ ariyas+vaka) does not regard form as self! etc.! and thus! when form changes! dukkha does not arise.

physical phenomenon (such as! in this case! a "odily manifestation associated with aging or illness or dying) and the second is the mental anguish of the undisciplined mind associated with the physical phenomenon (see the Sallatha Sutta).

(elease thro! h a re ate&contemplation

#n the classic Theravada meditation reference! the "Satipah+na Sutta" ("The 5oundations of &indfulness ;iscourse!" &3 (@)! the Buddha provides four "ases for esta"lishing mindfulness' "ody (kaya)! sensations (vedana)! mind (citta) and mental o".ects (dhamma). Ahen discussing mental o".ects as a "asis for meditation! the Buddha identifies five o".ects! including the aggregates. Begarding meditation on the aggregates! the Buddha states' "Cow! monks! does a monk live contemplating mental o".ects in the mental o".ects of the five aggregates of clinging7 "Cerein! monks! a monk thinks! 4Thus is material form$ thus is the arising of material form$ and thus is the disappearance of material form. Thus is feeling$ thus is the arising of feeling$ and thus is the disappearance of feeling. Thus is perception$ thus is the arising of perception$ and thus is the disappearance of perception. Thus are formations$ thus is the arising of formations$ and thus is the disappearance of formations. Thus is consciousness$ thus is the arising of consciousness$ and thus is the disappearance of consciousness. "...>r his mindfulness is esta"lished with the thought! 4&ental o".ects exist!4 to the extent necessary .ust for knowledge and mindfulness! and he lives detached! and clings to nothing in the world. Thus also! monks! a monk lives contemplating mental o".ects in the mental o".ects of the five aggregates of clinging." (3yanasatta! trans.! (DD2.) Thus! through mindfulness contemplation! one sees an "aggregate as an aggregate" << sees it arising and dissipating. Such clear seeing creates a space "etween the aggregate and clinging! a space that will prevent or enervate the arising and propagation of clinging! there"y diminishing future suffering. s clinging disappears! so too notions of a separate "self." #n the &ahasunnata Sutta ("The Ereater ;iscourse on ,mptiness!" &3 (--)! after reiterating the aforementioned aggregate<contemplation instructions (for instance! "Thus is form$ thus is the arising of form$ and! thus is the disappearance of form")! the Buddha states' "Ahen he )a monk0 a"ides contemplating rise and fall in these five aggregates affected "y clinging! the conceit 4# am4 "ased on these five aggregates affected "y clinging is a"andoned in him...." (3anamoli F Bodhi! -@@(! p. DG/.) #n a complementary fashion! in the nattalakkhana Sutta ("The :haracteristic of 3onself!" S3 --'/D)! the Buddha instructs' "&onks! form is nonself. 5or if! monks! form were self! this form would not lead to affliction! and it would "e possi"le to )manipulate0 form )in the following manner0' 4Het my form "e thus$ let my form not "e thus....4 )#dentical statements are made regarding feeling! perception! volitional formations and consciousness.0 "...Seeing thus )for instance! through contemplation0! monks! the instructed no"le disciple "ecomes disenchanted with form )and the other aggregates0.... Being disenchanted! he "ecomes dispassionate. Through dispassion )his mind0 is li"erated." (Bodhi! -@@/a! pp. 12(<-.)

Mahayana perspectives

Mahayana )!ddhism contin!es the !se of the five a re ates, *!t +ith a sli htly different interpretation, teachin the intrinsic emptiness of all thin s, The Sanskrit version of the classic Ceart Sutra (*ra.naparamitra Sutra! The *erfection of Aisdom Sutra) one of the most famous of all &ahayana scriptures "egins' IThe no"le valokiteshvara Bodhisattva! while practicing the deep practice of *ranmaparamita! looked upon the 5ive Skandhas! seeing they were empty of self<existenceJ.K
The central idea of The *erfection of Aisdom is complete release from the world of existence. The *erfection of Aisdom goes "eyond earlier Buddhist teaching that focused on the rise and fall of the phenomena of the five skandhas to state that there is no such rise and fall 6 "ecause all phenomena are essentially void. The earlierTheravada perception had "een that reality is composed of a multiplicity of things. The *erfection of Aisdom states that there is no multiplicity' all is one. ,ven existence (samsara) and nirvana are essentially the same! and "oth are ultimately void. The view of The *erfection of Aisdom is that words and analysis have a practical application in that they are necessary for us to function in this world "ut! ultimately, nothin can *e predicated a*o!t anythin . Aithin this context of voidness! The Ceart Sutra (*erfection of Aisdom) offers a way to enlightenment. #t represents the formal introduction to Buddhist thought of a practical ideal 6 the ideal of a "odhisattva. 9nlike an arhat or pratyeka"uddha! "eings who achieve enlightenment "ut cannot pass on the means of enlightenment to others! a "odhisattva should and does teach. "odhisattva must practice the six perfections' giving! morality! patience! vigour! contemplation and wisdom. Aisdom is the most important of these "ecause it dispels the darkness of sensory delusion and allows things to "e seen as they really are." <<B.:. Lamieson ' The Perfection of Wisdom (3ew Mork ' *enguin Niking! -@@@. #SB3 @<OG@<PPD12<- pp. PQD)

Ahereas Theravada typically instructs one to apprehend the aggregates without clinging or selfidentification!the later &ahayana teaches one to apprehend the five aggregates as having no intrinsic reality.)1G0 #n the Ceart Sutra4s second verse! after rising from his aggregate meditation! valokiteshvara declares' "5orm is emptiness! emptiness is form! form does not differ from emptiness! emptiness does not differ from form. The same is true with feelings! perceptions! mental formations and consciousness.")1P0 Thich 3hat Canh interprets this statement as' "5orm is the wave and emptiness is the water.... )A0ave is water! water is wave.... )T0hese five )aggregates0 contain each other. Because one exists! everything exists." Bed *ine comments' "That form is empty was one of the Buddha4s earliest and most fre%uent pronouncements. But in the light of *ra.naparamita! form is not simply empty! it is so completely empty! it is emptiness itself! which turns out to "e the same as form itself.... ll separations are delusions. But if each of the skandhas is one with emptiness! and emptiness is one with each of the skandhas! then everything occupies the same indivisi"le space! which is emptiness.... ,verything is empty! and empty is everything.

Tan i*ility and transcendence

:ommenting on the Ceart Sutra! ;.T. Suzuki notes' "Ahen the sutra says that the five Skandhas have the character of emptiness ...! the sense is' no (limiting) %ualities are to "e attri"uted to the "solute$ while it is immanent in all concrete and particular o".ects! it is not in itself defina"le." Cowever! the tathagatagar"ha sutras! on occasion! speak of the ineffa"le skandhas of the Buddha ("eyond the nature of worldly skandhas and "eyond worldly understanding)! and in the &ahayana &ahaparinirvana Sutra the Buddha tells of how the Buddha4s skandhas are in fact eternal and unchanging. The Buddha4s skandhas are said to "e incomprehensi"le to unawakened vision.

Vajrayana perspectives

The Na.rayana tradition further develops the aggregates in terms of mahamudra epistemology and tantric reifications.

The tr!th of o!r ins!*stantiality

Beferring to mahamudra teachings! :hogyam Trungpa (Trungpa! -@@(! pp. (@<(-$ and! Trungpa! -@@-! pp. (-2! (11<2) identifies the form aggregate as the "solidification" of ignorance (Skt.! avidya)! allowing one to have the illusion of "possessing" ever dynamic and spacious wisdom (Skt. vidya)! and thus "eing the "asis for the creation of a dualistic relationship "etween "self" and "other." ccording to Trungpa Binpoche ((DGO! pp. -@<--)! the five skandhas are "a set of Buddhist concepts which descri"e experience as a five<step process" and that "the whole development of the five skandhas is an attempt on our part to shield ourselves from the truth of our insu"stantialityK! (i.e. the fact that our egos! or personality! don?t exist) while "the practice of meditation is to see the transparency of this shieldK. (psychological self< deception) (i"id! p.-1)

)ardo deity manifestations

Trungpa Binpoche writes (-@@(! p. 1P)' ")S0ome of the details of tantric iconography are developed from a"hidharma )that is! in this context! detailed analysis of the aggregates0. ;ifferent colors and feelings of this particular consciousness! that particular emotion! are manifested in a particular deity wearing such<and<such a costume! of certain particular colors! holding certain particular sceptres in his hand. Those details are very closely connected with the individualities of particular psychological processes." *erhaps it is in this sense that the Ti"etan Book of the ;ead (5remantle F Trungpa! -@@1) makes the following associations "etween the aggregates and tantric deities during the "ardo after death'

"The "lue light of the skandha of conscio!sness in its "asic purity! the wisdom of the dharmadh+tu! luminous! clear! sharp and "rilliant! will come towards you from the heart of Nairocana and his consort! and pierce you so that your eyes cannot "ear it." (p. O1) "The white light of the skandha of form in its "asic purity! the mirror<like wisdom! dazzling white! luminous and clear! will come towards you from the heart of Na.rasattva and his consort and pierce you so that your eyes cannot "ear to look at it." (p. OO) "The yellow light of the skandha of feelin in its "asic purity! the wisdom of e%uality! "rilliant yellow! adorned with discs of light! luminous and clear! un"eara"le to the eyes! will come towards you from the heart of Batnasam"hava and his consort and pierce your heart so that your eyes cannot "ear to look at it." (p. OP) "The red light of the skandha of perception in its "asic purity! the wisdom of discrimination! "rilliant red! adorned with discs of light! luminous and clear! sharp and "right! will come from the heart of mit+"ha and his consort and pierce your heart so that your eyes cannot "ear to look at it. ;o not "e afraid of it." (p. G@) "The green light of the skandha of concept )samskara0 in its "asic purity! the action<accomplishing wisdom! "rilliant green! luminous and clear! sharp and terrifying! adorned with discs of light! will come from the heart of moghasiddhi and his consort and pierce your heart so that your eyes cannot "ear to look at it. ;o not "e afraid of it. #t is the spontaneous play of your own mind! so rest in the supreme state free from activity and care! in which there is no near or far! love or hate." (p. G1)

(elation to other )!ddhist concepts

>ther fundamental Buddhist concepts associated with the five skandhas include'

Samsara' #t is through the five skandhas that the world (samsara) is experienced! and nothing is experienced apart from the five skandhas. Three 'haracteristics' #t is through the five skandhas that impermanence (anicca) is experienced! that suffering (duhkha) arises! and that "non<self" (anatta or anatman) can "e realized.