five aggregates

In Buddhist phenomenology and soteriology, the skandhas (Sanskrit) or khandhas (Pāḷi) are the five functions or aspects that constitute the sentient being.^[a][b] In English, these five aspects are known as the five aggregates.^[3] The five aggregates are: material form (corporeality), feelings, perception, volition (sometimes translated as mental formations), and sensory consciousness.^[3] Considering that the five aggregates continuously arise and cease within our moment-to-moment experience, the Buddha teaches that nothing among them is really "I" or "mine."^[4]

12 links o dependent

Updated February 23, 2016.

By Barbara O'Brien

Buddhism Expert

The Buddha said there are twelve links (nidanas) in the "chain" of Dependent Origination. Dependent Origination is the Buddhist teaching on how things come to be, are, and cease to be. According to this teaching, no beings or phenomena exist independently of other beings and phenomena.

The Twelve Links show us how Dependent Origination "works." Please note that there is no first link. The "numbering" could begin anywhere. Although they are described in a linear way, in fact each link connects to all the other links.

1.  Ignorance (Avidya)

Avidya means lack of light or lack of understanding. In Buddhism, "ignorance" usually refers to ignorance of the Four Noble Truths, in particular that life is dukkha (unsatisfactory; stressful).

Ignorance also refers to ignorance of anatman, a teaching that there is no "self" in the sense of a permanent, integral, autonomous being within an individual existence. What we think of as our self, our personality and ego, are temporary creations of the skandhas.

The twelve links are illustrated in the outer ring of the Bhavachakra (Wheel of Life). Ignorance is depicted as a blind man or woman.

Ignorance conditions the next link in the chain, volitional action.

2.  Samskara, Volitional Formation

Ignorance links to samskara, which can be translated volitional action, formation, impulse, motivation, or karma formation. Out of ignorance come thoughts, words and actions that sew the seeds of karma. Samskara are the impulses that come before action, and action creates karma.

In the outer ring of the Bhavachakra (Wheel of Life), samskara usually is illustrated as potters making pots.

Volitional formation conditions the next link, consciousness. More »

3.  Vijnana

Vijnana usually is translated to mean "consciousness." In Buddhist teaching there are manykinds of vijnana. Very generally, vijnana is what happens when one of the six faculties (eye, ear, nose, tongue, body, mind) reacts to or becomes aware of one of the six external phenomena (visible form, sound, smell, taste, touch, and ideas and thoughts). The third link includes all kinds of vijnana.

In the outer ring of the Bhavachakra (Wheel of Life), vijnana is represented by a monkey. A monkey leaps thoughtlessly from one thing to another, easily tempted and distracted by sensations. Monkey energy pulls us away from ourselves and away from the dharma.

Vijnana conditions the next link, name and form. More »

4.  Nama-rupa: Name and Form

Nama-rupa is name and form, corporeality and mentality, the joining of the five skandhas into an individual existence. With name and form also come sensory perception.

In the outer ring of the Bhavachakra (Wheel of Life), nama-rupa is represented by people in a boat, traveling through samsara.

Nama-rupa works together with the next link, faculties and objects, to condition other links.More »

5.  Faculties and Objects (Sadayatana)

The Vijnana, or consciousness, link described above involves the the six faculties or sense organs (eye, ear, nose, tongue, body, mind) and six corresponding external phenomena, or objects (visible form, sound, smell, taste, touch, and ideas and thoughts). The faculties and their corresponding objects are the sadayatana.

Of course, the sense organs do not exist separately from the previous link, physical form. If you reflect on the links, you see that each link connects to every other link.

The Bhavachakra (Wheel of Life) illustrates shadayatana as a house with six windows.

Shadayatana relates directly to the next link, which is the contact between faculties and objects.

6.  Contact (Sparsha)

Sparsha is contact with environment, or the contact with the faculties and object discussed of Shadayatana. The Wheel of Life illustrates sparsha with an embracing couple.

The contact of faculties and objects leads to the experience of sensation, which is the next link.

7.  Sensation (Vedana)

Vedana is the recognition and experience of sensations. These experiences are pleasurable or painful, which leads to desire and aversion.

The Wheel of Life illustrates vedana with an arrow piercing an eye to represent sense data piercing the senses.

Sensation conditions the next link, craving.

8.  Craving (Trishna)

The Second Noble Truth teaches that trishna -- thirst, desire or craving -- is the cause of stress or suffering (dukkha).

If we are not mindful, we are perpetually being jerked around by desire for what we want and aversion of what we don't want. In this state we heedlessly create karma, which keeps us entangled in the cycle of rebirth.

The Wheel of Life illustrates trishna with a man drinking beer, usually surrounded with empty bottles.

Desire and aversion conditions the next link, clinging.

9.  Clinging or Grasping (Upadana)

Upadana is a grasping and clinging mind. We cling to sensual pleasures, mistaken views, external forms and appearances. Most of all, we cling to ego and a sense of an individual self, a sense reinforced moment-to-moment by our cravings and aversions. Upadana also represents clinging to a womb and the beginning of rebirth.

The Wheel of Life illustrates Upadana by picturing a monkey, or sometimes a person, reaching for a fruit.

Upadana conditions the next link, becoming.

10.  Becoming (Bhava)

Bhava is new becoming, set in motion by the other links. The Wheel of Life illustrates bhava by picturing a couple making love or a woman in an advanced state of pregnancy.

Becoming conditions the next link, birth.

11.  Birth (Jati)

The cycle of rebirth naturally includes birth. In the Wheel of Life, a woman in childbirth illustrates jati.

Birth inevitably leads to old age and death.

12.  Old Age and Death (Jara-maranam)

The chain comes to old age and death, or the dissolution of what came to be. The karma of one life sets in motion another life, rooted in ignorance (avidya). A circle is closed.

In the Wheel of Life, Jara-maranam is illustrated with a corpse.

The Four Noble Truths teach us that release from the cycle of samsara is possible. In the resolution of ignorance, volitional formations, craving and grasping there is liberation from birth and death and the peace of nirvana.

Everythingteachingus

I love this simple teaching. (Ajahn Chah)

Samādhi means the mind is firmly focused, with all-encompassing mindfulness, restraint, and caution. You are constantly aware of right and wrong, constantly watching all conditions arising in the mind. When it shoots off to think of something, having a mood of aversion or longing, you are aware of that. Some people get discouraged: ''I just can't do it. As soon as I sit, my mind starts thinking of home. That's evil (Thai: bahp).'' Hey! If just that much is evil, the Buddha never would have become Buddha. He spent five years struggling with his mind, thinking of his home and his family. It was only after six years that he awakened.

Some people feel that these sudden arisings of thought are wrong or evil. You may have an impulse to kill someone. But you are aware of it in the next instant, you realize that killing is wrong, so you stop and refrain. Is there harm in this? What do you think? Or if you have a thought about stealing something and that is followed by a stronger recollection that to do so is wrong, and so you refrain from acting on it - is that bad kamma? It's not that every time you have an impulse you instantly accumulate bad kamma. Otherwise, how could there be any way to liberation? Impulses are merely impulses. Thoughts are merely thoughts. In the first instance, you haven't created anything yet (NIỆM). In the second instance, if you act on it with body, speech or mind, then you are creating something. Avijjā (ignorance) has taken control (HÀNH UẨN). If you have the impulse to steal and then you are aware of yourself and aware that this would be wrong, this is wisdom, and there is vijjā (knowledge) instead. The mental impulse is not consummated.

This is timely awareness, of wisdom arising and informing our experience. If there is the first mind-moment of wanting to steal something and then we act on it, that is the dhamma of delusion; the actions of body, speech and mind that follow the impulse will bring negative results.

Bát chánh đạo

Chánh kiến          right view, right understanding
Chánh tư duy      right thinking
Chánh ngữ          right speech
Chánh nghiệp      right action, right conduct
Chánh mạng        right livelihood
Chánh tinh tấn     right effort
Chánh niệm         right mindfulness
Chánh định          right concentration

Chánh kiến là hiểu biết chân chánh:
1) Biết nhân quả
2) Biết thiện ác
3) Hiểu biết về tứ diệu đế
4) Hiểu biết 12 nhân duyên
5) Hiểu rõ tam pháp ấn (khổ, không, vô ngã)

Đối phó với khổ đau thương có những phản ứng:
1) Đổ lỗi kẻ khác
2) Chán nản
3) Than van
4) Đè nén/nuốt vô
5) Nhìn thẳng và tìm cách chuyển hóa.

Chánh tư duy: Suy nghĩ chân chánh là những suy nghĩ có những đặc tính:
1) Suy nghĩ đến thoát trần
2) Suy nghĩ không tạo oan trái
3) Suy nghĩ không hại người khác.
Chánh tư duy là kết quả của chánh kiến.

Chánh ngữ:
Không vọng ngôn, không ỷ ngữ, không lưỡng thiệt, không ác khẩu. Nó đúng sự thật, đúng thời, đúng chỗ, đúng người...không nói xấu người v.v...

Chánh nghiệp: thiện nghiệp...ngũ giới...thập thiện....tránh ác nghiệp...

Chánh mạng: Kiếm sống...làm nghề để nuôi mạng...Nuôi mạng sống không tổn thương, tổn hại người khác

Chánh tinh tấn: ...tứ chánh cần...
Chánh niệm: Ghi nhận một cách khách quan...ghi nhận sự vật như thật...chưa có suy nghĩ thêm thắt vào chưa có bàn bạc cuả hành uẩn...Chánh niệm trong tứ niệm xứ...thân đâu tâm đó...hai loại: ức niệm....quán niệm...

Chánh định: 1) tâm vắng lặng vọng tưởng
2) Tâm vắng lặng dục tình
3) tâm vắng lặng ác pháp và chứng được sơ thiền....chỉ là dừng lại...định là làm cho yên lặng...thắng từ từ...(quán chiếu một đề mục...tâm luôn luôn niệm Phật... là dĩ độc trị độc)

Bát chánh đạo là những phương pháp hành trì...tu tập nhập thế trong đời thường...tu suốt ngày đêm...Không cần phải cạo đầu...đi chùa...tu tập mọi nơi mọi thời...Khi sáu căn tiếp xúc với sáu trần, đem tâm ý tinh chuyên phòng hộ. Nên hòa mình với mọi người chung quanh mà tu...nương theo...nhẹ nhàng...Vì ai cũng cho mình có chánh kiến...chẳng ai thấy mình đang đắm nhiễm vào tà kiến...Nên rất dễ mất lòng nhau...Kiến giải đồng tu là thế...

Huệ: Chánh kiến, chánh tư duy
Giới: Chánh ngữ, chánh nghiệp, chánh mạng
Định: Chánh tinh tấn, Chánh niệm, chánh định.

Contents

  [hide] 

• 1Origin
  • 1.1According to the Buddhist tradition
  • 1.2Historical
• 2Threefold division
• 3Practice
• 4Wisdom
  • 4.1Right view
  • 4.2Right intention
• 5Ethical conduct
  • 5.1Right speech
  • 5.2Right action
  • 5.3Right livelihood
• 6Concentration
  • 6.1Right effort
  • 6.2Right mindfulness
  • 6.3Right concentration
• 7Acquired factors
  • 7.1Right knowledge and right liberation
• 8Cognitive psychology
• 9See also
• 10References
• 11Sources
• 12Further reading
• 13External links