the mind

The Buddhist analysis made through the functions of five aggregates can be compared to the actual working of an engine of an automobile.

An individual is nothing but the composition of the Five Aggregates. They are:

a) Material, physical form, or body (Rupa).

b) Sensory experiences, or perceptions (Vedana).

c) Conceptions, or thoughts (Sanna).

d) Karma formations out of thoughts (Sankhara).

e) Passive consciousness (Vinnana).

Before proceeding further, the respective functions and definitions of the three important agents of the mind-body combination, sensory experiences, or perceptions (Vedana), conceptions, or thoughts (Sanna), Karma formations out of thoughts (Sankhara) need to be explained. The term Vedana sensory experiences, or perceptions—is generally not understood in its proper context. This term is translated as "feelings," but it conveys other sensory experiences, too, which do not come under feelings. If feelings were limited to the sense experience of touch, then the other sense experiences would not be included in it. The term Sanna is usually translated as "perceptions." This, again, is an incomplete translation, because the Sanna has the power to develop thinking. Perception alone is unable to consider within the range of thinking. Hence, Sanna may be better translated as "conceptions," or "thoughts." The rendering of the term Sankhara into English found in the PTS translations does not convey a clear picture. No doubt, this particular term is difficult to translate with certainty. But, if the term is translated as "Karma formations," this would convey an accurate meaning in this context.

We saw how the mind body combination of the embryonic child developed. As soon as the birth of an individual takes place, all the organs, which were lying inactive now, begin their individual functions in an active manner. It is true that the eye is an organ through which visual objects are seen. But, this particular organ is unable to perform its tasks successfully without the cooperative action of the passive consciousness (Bhavanga or Vinnana), which changes into activeness through the sense organs. The mere seeing of an object without contacting passive consciousness will not perform the task of seeing an object. The passive consciousness will have to convey the message to the eye consciousness through the common gate for the five senses, which is called Pancadvaravajjana, and finally the message should reach the eye consciousness. Each sense experience is explained in the Majjhimanikaya (1, 2, 8, 18, pp, 111-112) as follows:

"Because of the eye and visual forms, brethren, there arises visual consciousness. The meeting of the three is sensory impression. Because of sensory impression, there arises perceptual consciousness. What one perceives, one conceives; what one conceives, one reasons about; what one reasons about, one transforms into sankharas, what one transforms into sankharas is due to the fact that the conflict of sankharas, formed of thoughts, besets the person, and in a domineering manner, forces him to act as they want him to act, in regard to visual forms cognizable by the eye, belonging to the past, the future, and the present.

Because of the ear and sounds, brethren, there arises auditory consciousness... Because of the nose and odors, brethren, there arises olfactory consciousness... Because of the tongue and tastes, brethren, there arises gustatory consciousness...Because of the body and touch, brethren, there arises tactile consciousness... Because of the mind and mental objects, brethren, there arises mental perceptual consciousness. The meeting of the three is sensory impression. Because of mental sensory impression, there arises mental perceptual consciousness. What one perceives, one conceives; what one conceives, one reasons about; what one reasons about, one transforms into sankharas; what one transforms into sankharas is due to the fact that the conflict of sankharas, formed of thoughts, besets a person, and in a domineering manner, forces him to act as they want him to act, in regard to mental forms cognizable by the mind, belonging to the past, the future, and the present." (author's translation)

The Mind and its Subsequent States

The Mind and its
Subsequent States