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Chapter 7 Interrelation of the Aggregates In the previous chapters we discussed each of the five aggregates separately, without attempting to establish a detailed correlation between them. However, simply understanding the purport of these aggregates gives us merely a superficial insight into Buddhist psychology. The knowledge that rupa is equated with the six sense-doors and bare perception, vedana with sensation, sanna with recognition, sankhara with any type of actions that will produce an effect, and vinnana with consciousness fails to shed much light on either the workings of the mind or the path leading to salvation. On the other hand, this understanding of the relationship between each of the aggregates will considerably increase our insights into Buddhist psychology. The order in which the five aggregates have been presented so far reflects their typical canonical enumeration. To my knowledge, canonical literature does not offer a different order for the aggregates.1 Unfortunately, aside from the traditional order in which the aggregates are enumerated, no hint as to their interrelation is given in the sutta literature. We must, then, deduce their operational process from the core theories of Buddhism. I will argue that the function of each of the aggregates, in their respective order, can be directly correlated with the theory of dependent origination—especially with the eight middle links. Three of the aggregates—sankhara, vinnana and vedana—as well as the entire psycho-physical phenomenon termed namarupa, are included in the chain of dependent origination, indicating the intimate relation 1 Rhys Davids and Stede state in their Pah Text Society Pali-English Dictionary (p. 233) that one incidence of a different enumeration has been found in the Samyuttanikaya: Rupam vedayitam sannam vinndnam yanca sarikhatarh neso ham asmi netam me (S. i, 112). Yet, while the aggregate sankhara seemsprima facie to have been placed after vinnana, we must stress that the term sankhatam in this particular context comprises the four preceding elements. As the translation of this passage shows: "Matter, sensation, recognition, consciousness, that which is conditioned, is not I." Therefore, we could hardlysay that this particularpassage offers a different sequence in the enumeration of the aggregates. It simply states that matter, sensations, recognition and consciousness and that which isconditioned cannot be identifiedwith the self. 127 128 The Five Aggregates between the latter and the five aggregates. In this chapter, I will first address the "order problem" that presents itself when trying to establish a correlation with the five aggregates and the eight middle links of the paticcasamuppada. Second, I will examine each of the middle links of the paticcasamuppada and point out which of the five aggregates can be correlated with them. This investigation will demonstrate that all the aggregates but sahna play an obvious role in this middle division. Third, I will attempt to adduce evidence supporting the implicit, yet crucial, presence of sahna between the two links of vedana and tanha. Finally, I will briefly explain the workings of the five aggregates within vipassana meditation. The Position of Vinnana in the Enumeration of the Pancakkhandhd In the traditional enumeration of the pahcakkhandhd, vihndna appears as the last aggregate. This is puzzling, for how can the functions of rupa, vedana, sahna and sankhara be accomplished if no prior consciousness is present to cognize and to come in contact with the external world? This would imply the impossibility of having either "mere perception," a sensation, or even a recognition imposed on sense-data, for nothing would have been cognized by a vihndna. The curious point remains as to why vihndna is listed as the final constituent of the five aggregates throughout the bulk of canonical literature. I believe, however, that there is a simple explanation. The concept of re-evolution, which finds an expression in the theory of rebirth, is central to Buddhism. According to this theory, death is a natural and unavoidable sequence to birth, and it is inevitably followed by another birth—unless, of course, one has escaped the samsaric cycle by becoming an arahant. In many Buddhist enumerations —such as the five strengths (bala) and the eightfold noble path— the final element revolves and comes back to condition or reinforce the first member. However, there has been a controversy among scholars on whether the different elements of these enumerations are to be construed sequentially or cyclically.2 It is not my intent to prove that a 2 K.N. Jayatilleke, in his work Early Buddhist Theory of Knowledge, deals with the concept otsaddha (trust) as the first...

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