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Five Aggregates

Five Aggregates khanda visuddhimagga Khanda sutta

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#1 Virgo

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Posted 19 October 2013 - 11:07 PM

According the Sutta method:

 

"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate.

"Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate.

"Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate.

"Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate.

"Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate."

- The Khanda Sutta http://www.accesstoi...2.048.than.html

 

And according the Abhidhamma method, as quoted from the Visuddhimagga, with slight editions for brevity...

 

[THE MATERIALITY AGGREGATE]
 
34. Herein, all kinds of states whatsoever that have the characteristic of “being
molested” (ruppana) by cold, etc., taken all together should be understood as the
materiality (rúpa) aggregate...
 
1. That is of one kind with the characteristic of “being molested.”
 
2. It is also of two kinds when classed as (a) primary entity (bhúta) and ( B)
derived [by clinging] (upádáya).
 
35. Herein (a) primary materiality is of four kinds as the earth element, water
element, fire element, and air element. Their characteristic, function, and
manifestation have been given under the definition of the four elements (XI.87,
93); but as to the proximate cause, each has the other three as its proximate
cause. [444]
 
36. ( B) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body,
visible datum, sound, odour, flavour;13 femininity faculty, masculinity faculty, life
faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of
matter, malleability of matter, wieldiness of matter, growth of matter, continuity of
matter, ageing of matter, impermanence of matter, and physical nutriment...
 
[THE CONSCIOUSNESS AGGREGATE]
 
81. Among the remaining aggregates, however, whatever has the characteristic
of being felt34 should be understood, all taken together, as the feeling aggregate;
and whatever has the characteristic of perceiving, all taken together, as the
perception aggregate; and whatever has the characteristic of forming, all taken
together, as the formations aggregate; and whatever has the characteristic of
cognizing, all taken together, as the consciousness aggregate. Herein, since the
rest are easy to understand when the consciousness aggregate has been
understood, we shall therefore begin with the commentary on the consciousness
aggregate.
 
82. “Whatever has the characteristic of cognizing should be understood, all
taken together, as the consciousness aggregate” was said above. And what has
the characteristic of cognizing (vijánana)? Consciousness (viññáóa); according
as it is said, “It cognizes, friend, that is why ‘consciousness’ is said” (M I 292).
The words viññáóa (consciousness), citta (mind, consciousness), and mano (mind)
are one in meaning...
 
[THE 89 KINDS OF CONSCIOUSNESS... (my note: see table 3 in the PDF, pages 790 and 791)
 

[THE FEELING AGGREGATE]

 
125. Now, it was said above, “Whatever has the characteristic of being felt
should be understood, all taken together, as the feeling aggregate” (§81). And
here too, what is said to have the characteristic of being felt is feeling itself,
according as it is said, “It is felt, friend, that is why it is called feeling” (M I 293).
 
126. But though it is singlefold according to its individual essence as the
characteristic of being felt, it is nevertheless threefold as to kind, that is to say,
profitable, unprofitable, and indeterminate. Herein, it should be understood that
when associated with the profitable consciousness described in the way
beginning “(1)–(8) That of the sense sphere is eight-fold, being classified
according to joy, equanimity, knowledge, and prompting” (§83), it is profitable;54
 
that associated with unprofitable consciousness is unprofitable; that associated
with indeterminate consciousness is indeterminate. [461]
 
127. It is fivefold according to the analysis of its individual essence into [bodily]
pleasure, [bodily] pain, [mental] joy, [mental] grief, and equanimity.
Herein, pleasure is associated with profitable resultant body-consciousness
(38) and pain with unprofitable resultant body-consciousness (54). Joy is
associated with 62 kinds of consciousness, namely, as to sense sphere, with 4
kinds of profitable (1)–(4), with 4 resultant with root-cause (42)–(45), with 1
resultant without root-cause (40), with 4 functional with root-cause (73)–(76),
with 1 functional without root-cause (72), and with 4 unprofitable (22)–(25);
and as to the fine-material-sphere, with 4 kinds of profitable (9)–(12), 4 resultant
(57)–(60), and 4 functional (81)–(84), leaving out that of the fifth jhána in each
case; but there is no supramundane without jhána and consequently the [eight]
kinds of supramundane (18)–(21) and (66)–(69) multiplied by the five jhána
make forty; but leaving out the eight associated with the fifth jhána, it is associated
with the remaining 32 kinds of profitable resultant. Grief is associated with two
kinds of unprofitable (30)–(31). Equanimity is associated with the remaining
fifty-five kinds of consciousness.
 
128. Herein, pleasure has the characteristic of experiencing a desirable tangible
datum. Its function is to intensify associated states. It is manifested as bodily
enjoyment. Its proximate cause is the body faculty.
Pain has the characteristic of experiencing an undesirable tangible datum. Its
function is to wither associated states. It is manifested as bodily affliction. Its
proximate cause is the body faculty.
 
Joy has the characteristic of experiencing a desirable object. Its function is to
exploit55 in one way or another the desirable aspect. It is manifested as mental
enjoyment. Its proximate cause is tranquillity.
 
Grief has the characteristic of experiencing an undesirable object. Its function
is to exploit in one way or another the undesirable aspect. It is manifested as
mental affliction. Its proximate cause is invariably the heart-basis.
 
Equanimity has the characteristic of being felt as neutral. Its function is not to
intensify or wither associated states much. It is manifested as peacefulness. Its
proximate cause is consciousness without happiness.56
 
[THE PERCEPTION AGGREGATE]
 
129. Now, it was said above, “Whatever has the characteristic of perceiving
should be understood, all taken together, as the perception aggregate” (§81).
And here too, what is said to have the characteristic of perceiving is perception
itself, according as it is said, “It perceives, friend, that is why it is called
perception” (M I 293).
 
But though it is singlefold according to its individual essence as the characteristic
of perceiving, it is nevertheless threefold as to kind, that is to say, profitable,
unprofitable, and indeterminate. Herein, [462] that associated with profitable
consciousness is profitable, that associated with unprofitable consciousness is
unprofitable, that associated with indeterminate consciousness is indeterminate. Since
there is no consciousness dissociated from perception, perception therefore has the
same number of divisions as consciousness [that is to say, eighty-nine].
 
130. But though classed in the same way as consciousness, nevertheless, as to
characteristic, etc., it all has just the characteristic of perceiving. Its function is to
make a sign as a condition for perceiving again that “this is the same,” as
carpenters, etc., do in the case of timber, and so on. It is manifested as the action
of interpreting by means of the sign as apprehended, like the blind who “see”
an elephant (Ud 68–69). Its proximate cause is an objective field in whatever way
that appears, like the perception that arises in fawns that see scarecrows as men.
This is the section of the detailed explanation dealing with the perception
aggregate.
 
[THE FORMATIONS AGGREGATE—SEE TABLES II & IV]
 
131. Now, it was said above, “Whatever has the characteristic of forming should
be understood, all taken together, as the formations aggregate” (§81). And here
too, what is said to have the characteristic of forming is that which has the
characteristic of agglomerating.57 What is that? It is formations themselves,
according as it is said, “They form the formed, bhikkhus, that is why they are
called formations” (S III 87)...
 
(Table II)
 
GENERAL
 
Five Primary: invariably present in any consciousness
 
(i) Contact
(ii) Volition
(vii) Life
(viii) Concentration2
(xxx) Attention
 
Six Secondary: sometimes present in any consciousness
 
(iii) Applied-thought
(iv) Sustained-thought
(xxix) Resolution
(vi) Energy
(v) Happiness
(xxviii) Zeal
 
BEAUTIFUL3
 
Nineteen Primary: invariably present in any 
beautiful consciousness

 

(ix) Faith
(x) Mindfulness
(xi) Conscience
(xii) Shame
(xiii) Non-greed
(xiv) Non-hate
(xxxi) Specific-neutrality
(xvi) Tranquillity of mental body
(xvii) Tranquillity of consciousness
(xviii) Lightness of mental body
(xix) Lightness of consciousness
(xx) Malleability of mental body
(xxi) Malleability of consciousness
(xxii) Wieldiness of mental body
(xxiii) Wieldiness of consciousness
(xxiv) Proficiency of mental body
(xxv) Proficiency of consciousness
(xxvi) Rectitude of mental body
(xxvii) Rectitude of consciousness.
 
Six Secondary: sometimes present in beautiful consciousness
 
(xxxiv) Abstinence from bodily misconduct
(xxxv) Abstinence from verbal misconduct
(xxxvi) Abst. fr. wrong livelihood
(xxxii) Compassion
(xxxiii) Gladness
(xv) Non-delusion
 
UNPROFITABLE
 
Four Primary: invariably present in any 
unprofitable consciousness
 
profitable consciousness.
(xl) Delusion
(xxxvii) Consciencelessness
(xxxviii) Shamelessness
(xlii) Agitation
 
Ten Secondary: sometimes present in unprofitable consciousness
 
(xiv) Hate
(xlvi) Envy
(xlvii) Avarice
(xlviii) Worry
(xxxix) Greed
(xli) Wrong view
(xliv) Conceit (pride)
*(xliii) Stiffness 
*(xliii) Torpor 
(l) Uncertainty
 
1. (Ch. XIV, §131ff.)
2. The Roman numbering from (i) to (l) corresponds to that given in Ch. XIV. The total is 50. However 
(viii) concentration and (xlix) steadiness-of-consciousness are simply different grades of the same thing, 
consequently (xlix) steadiness-of-consciousness is not included in the list above. On the other hand (xliii) 
stiffness-and-torpor are treated as two separate formations and are therefore included above separately. 
Thus the total remains 50. The ‘52 concomitants of consciousness’ (cetasika) sometimes mentioned are 
the 50 above plus feeling and perception.
3. Beautiful (sobhana) consciousness includes all profitable consciousness, resultant consciousness with 
root-cause, and functional consciousness with root-cause. (Table III (1)–(21), (42)–(49), (57)–(69), (73)–
(89).)
 
The Path of Purification, translated by Bhikkhu Nanamoli:
 
 
Kevin






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