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    The Five Skandhas

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    Jennifer Hay
    The Five Skandhas are the five components or aggregates that together give rise to the sense of self according to Buddhism. They are: form, sensation, perception, mental formations, and consciousness. The Buddha taught that nothing can be found that corresponds to a permanent, singular self, and that what we perceive as "I" is merely a process resulting from the interaction of these five skandhas. Understanding the skandhas helps one see through the illusion of self.

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    The Five Skandhas

    Uploaded by

    Jennifer Hay
    485 views2 pages
    The Five Skandhas are the five components or aggregates that together give rise to the sense of self according to Buddhism. They are: form, sensation, perception, mental formations, and consciousness. The Buddha taught that nothing can be found that corresponds to a permanent, singular self, and that what we perceive as "I" is merely a process resulting from the interaction of these five skandhas. Understanding the skandhas helps one see through the illusion of self.

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    The Five Skandhas are the five components or aggregates that together give rise to the sense of self according to Buddhism. They are: form, sensation, perception, mental formations, and consciousness. The Buddha taught that nothing can be found that corresponds to a permanent, singular self, and that what we perceive as "I" is merely a process resulting from the interaction of these five skandhas. Understanding the skandhas helps one see through the illusion of self.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as ODT, PDF, TXT or read online from Scribd
    Download as odt, pdf, or txt
    485 views2 pages

    The Five Skandhas

    Uploaded by

    Jennifer Hay
    The Five Skandhas are the five components or aggregates that together give rise to the sense of self according to Buddhism. They are: form, sensation, perception, mental formations, and consciousness. The Buddha taught that nothing can be found that corresponds to a permanent, singular self, and that what we perceive as "I" is merely a process resulting from the interaction of these five skandhas. Understanding the skandhas helps one see through the illusion of self.

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    Download as ODT, PDF, TXT or read online from Scribd
    Download as odt, pdf, or txt
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    The Five Skandhas

    The historical Buddha spoke often of the Five Skandhas, also called the Five Aggregates or the Five
    Heaps. The skandhas, very roughly, might be thought of as components that come together to make
    an individual. Every thing that we think of as "I" is a function of the skandhas. Put another way, we
    might think of an individual as a process of the skandhas.
    When the Buddha taught the Four Noble Truths, he began with the first Truth, life is "dukkha." This
    is often translated as "life is suffering," or "stressful" or "unsatisfactory." But the Buddha also used
    the word to mean "impermanent" and "conditioned." To be conditioned is to be dependent on or
    affected by something else. The Buddha taught that the skandhas were dukkha.
    The component parts of the skandhas work together so seamlessly that they create the sense of a
    single self, or an "I." But the Buddha taught that there is no "self" occupying the skandhas.
    Understanding the skandhas is helpful to seeing through the illusion of self.

    The First Skandha: Form (Rupa)

    Rupa is form or matter; something material that can be sensed. In early Buddhist literature, rupa
    includes the Four Great Elements (solidity, fluidity, heat, and motion) and their derivatives. These
    derivatives are the first five faculties listed above (eye, ear, nose, tongue, body) and the first five
    corresponding objects (visible form, sound, odor, taste, tangible things).

    Another way to understand rupa is to think of it as something that resists the probing of the senses.
    For example, an object has form if it blocks your vision -- you can't see what's on the other side of it
    -- or if it blocks your hand from occupying its space.

    The Second Skandha: Sensation (Vedana)

    Vedana is physical or mental sensation that we experience through contact of the six faculties with
    the external world. In other words, it is the sensation experienced through the contact of eye with
    visible form, ear with sound, nose with odor, tongue with taste, body with tangible things, mind
    (manas) with ideas or thoughts.

    It is particularly important to understand that manas -- mind -- in the skandhas is a sense organ or
    faculty, just like an eye or an ear. We tend to think that mind is something like a spirit or soul, but
    that concept is very out of place in Buddhism.

    Because vedana is the experience of pleasure or pain, it conditions craving, either to acquire
    something pleasurable or avoid something painful.

    The Third Skandha: Perception (Samjna, or in Pali, Sanna)

    Samjna is the faculty that recognizes. Most of what we call thinking fits into the aggregate of
    samjna.

    The word "samjna" means "knowledge that puts together." It is the capacity to conceptualize and
    recognize things by associating them with other things. For example, we recognize shoes as shoes
    because we associate them with our previous experience with shoes.

    When we see something for the first time, we invariably flip through our mental index cards to find
    categories we can associate with the new object. It's a "some kind of tool with a red handle," for
    example, putting the new thing in the categories "tool" and "red." Or, we might associate an object
    with its context -- we recognize an apparatus as an exercise machine because we see it at the gym.
    The Fourth Skandha: Mental Formation (Samskara, or in Pali, Sankhara)

    All volitional actions, good and bad, are included in the aggragate of mental formations. How are
    actions "mental" formations? Remember the first lines of the dhammapada (Acharya
    Buddharakkhita translation)--

    Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure
    mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

    Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind
    a person speaks or acts happiness follows him like his never-departing shadow.

    The aggregate of mental formations is associated with karma, because volitional acts create karma.
    Samskara also contains latent karma that conditions our attitudes and predilections. Biases and
    prejudices belong to this skandha, as do interests and attractions.

    The Fifth Skandha: Consciousness (Vijnana, or in Pali, Vinnana)

    Vijnana is a reaction that has one of the six faculties as its basis and one of the six corresponding
    phenomena as its object. For example, aural consciousness -- hearing -- has the ear as its basis and a
    sound as its object. Mental consciousness has the mind (manas) as its basis and an idea or thought
    as its object.

    It is important to understand that consciousness depends on the other skandhas and does not exist
    independently from them. It is an awareness but not a recognition, as recognition is a function of the
    third skandha. This awareness is not sensation, which is the second skandha. For most of us, this is
    a different way to think about "consciousness."

    It is also important to remember that vijnana is not "special" or "above" the other skandhas. It is not
    the "self." It is the action and interaction of all five skandhas that create the illusion of a self.

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