In lieu of an abstract, here is a brief excerpt of the content:

Conclusion Although many scholars have referred to the five aggregates in their works on Buddhism, none have thoroughly explained their respective functions. By clarifying the importance of this previously untreated subject, this study has circumscribed the meaning and the role of each of the five aggregates and has established a correlation between each of the aggregates and certain links of the paticcasamuppada. In the chapter on the rupakkhandha, I argued that the many classifications of this aggregate could be condensed and divided into two major categories: those elements belonging to the sense-organs, and those pertaining to the sense-objects. When approached from these two categories, the rupakkhandha can be integrally correlated to two links of the paticcasamuppada; namely, the six sense-doors and contact. All the sense-organs except the mental organ (mano) belong to the six sense-doors, while the sense-objects along with the mental organ are included in contact (phassa). When these sense-objects are actually perceived, they, along with consciousness and the sense-organs, constitute contact: bare sensory experience, devoid of any subjective inclination. Contact can potentially become a sensation vedana. I also suggested that no distinction is found between the vedanakkhandha and vedana as a member of the chain of dependent origination. By exploring how vedana, like rupa, was also classified according to different schemes—such as pure (niramisa), belonging to the renouncer (nekkhamasita), impure (amisa) and belonging to the householder (gehasita)—I came to the conclusion that a certain wayof approaching vedana would transformthem into niramisa or nekkhammasita vedana—of an inoffensive nature—while an alternative approach would transform the vedana into amisa or gehasita vedana—endowed with a negative connotation because this type of sensation may act as an agent bringing about the future arising of craving and aversion. I have presented evidence which supports the idea that the factor responsible for this second approach to vedana is the next aggregate: sahha (recognition). It is sanna that will transform the sensation into niramisa (or nekkhamasita) or amisa (or gehasita), a transformation which will become responsible for generating or eradicating craving. The main function of the sannakkhandha is to recognize and interpret sensations through the imposition of certain categories. Yet 147 148 The Five Aggregates not all sanna belong to the sannakkhandha. To clarify this nuance, it was again necessary to elaborate a scheme dividing sanna into two categories. The wholesome sanna are, in short, recognitions of the three characteristics of existence. These do not belong to the sannakkhandha as such for they do not apprehend signs (nimittd). The unwholesome sanna, on the other hand, are simply certain interpretations of reality through the major signs. The latter type of sanna is not conducive to insight; it generates obsessions, and essentially constitutes the sannakkhandha . Upon realizing the presence of the sannakkhandha between the two links of vedana and craving, the major function assigned to this aggregate in the arising of craving and aversion became evident: unless an individual's faculty of recognition is governed by the wholesome sanna, that person is likely to generate craving, clinging and becoming, all of which fall under the next aggregate: sankhara. The sankharakkhandha was also analyzed in terms of different schemes. I came to the conclusion that the sankharakkhandha is definitely asankhara in the sense of conditioned phenomena since it has been formed and conditioned. Not all sankhara, however, belong to the sankharakkhandha, for they are not all endowed with the capacity of forming or generating more conditioned phenomena. A conditioned phenomenon can only produce other conditioned phenomena when working in conjunction with vinndna, vedana, sanna and rupa\ in other words, only the sankharakkhandha, which, by definition, is closely connected to the four other khandha, can produce conditioned phenomena. This implies that sankhara as a paccaya is simply a paraphrase of sankharakkhandha. Both these terms refer to a force that will generate an effect. The effect, however, although being sankhata in the sense that it has been caused, does not necessarily belong to the paccaya or the sankharakkhandha categories, for it might not generate a further effect. I have also correlated the sankharakkhandha with three of the links ofthepaticcasamuppada: craving, clinging and becoming— the three links responsible for the emergence of a new existence, a new consciousness (yinndna). We have seen that vinndnakkhandha isvariously translated. Some scholars hold that it means bare sensation, some, pure consciousness, and others, the cognition of something pleasant, unpleasant or neutral. Since the vinndnakkhandha is responsible for the cognition of all of these...

Share