Circle Diagram No. (2)

In Circle Diagram No. (2), there are five factors: consciousness (viññāṇa), mind-and-matter (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā). These five factors are precisely the present process of the five aggregates of living beings, you and I. They are merely a group of phenomena that have arisen due to ignorance (avijjā) and formations (saṅkhāra) present in Diagram (1). If one understands according to the natural process of phenomena (dhamma) that the phenomena in Diagram (2) appear because of the phenomena in Diagram (1), then one will have clearly comprehended that phenomena are occurring due to phenomena. Consequently, one can also understand that this is not a process of a person, a being, a man, or a woman. Thus, the present five aggregates began with rebirth-linking consciousness (paṭisandhi viññāṇa), so that rebirth-linking consciousness is the consciousness aggregate (viññāṇakkhandha). The subsequent stream of consciousness that arises is life-continuum consciousness (pavatti viññāṇa). This life-continuum consciousness is also the consciousness aggregate. In mind-and-matter (nāmarūpa), the mental aspect, the fifty mental factors (cetasika) excluding feeling (vedanā) and perception (saññā) are the formations aggregate (saṅkhārakkhandha). Because volition (cetanā) is the leader, volition is placed first and it is named the formations aggregate. Matter is the matter aggregate (rūpakkhandha). The eye-consciousness that arises by impingement on the eye and visual object is life-continuum consciousness, so it must be included in the consciousness aggregate. Similarly, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness (thinking, pondering) are also the consciousness aggregate. The perception that arises associated with those consciousnesses is the perception aggregate (saññākkhandha). The eye, ear, nose, tongue, and body are the matter aggregate. Consciousness is the consciousness aggregate. Contact is a mental factor and belongs to the formations aggregate. Feeling is the feeling aggregate (vedanākkhandhā). Therefore, it is said in the Suttanta method that viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā are called the five aggregates. If one groups similar things together, according to the Abhidhamma method, the five aggregates appear as: the matter aggregate, feeling aggregate, perception aggregate, formations aggregate, and consciousness aggregate. If one understands this distinction clearly, when listening to the teachings of the Most Venerable Mogok Sayadaw, one will comprehend them accurately and easily. Otherwise, although it is said "five aggregates," because there are two sets of five aggregates (Suttanta and Abhidhamma classifications), one may become confused and unsettled. Furthermore, it is also necessary to understand the five aggregates that arise in the present moment. The present five aggregates ordinarily arise dependent on the six sense bases. As soon as one opens the eyes and sees whatever one wishes to see—a son, a daughter—eye-consciousness must arise. Eye-consciousness will not arise if the eyes are not opened, nor will it arise if there is nothing to see. For those born blind or without eyes from the womb, eye-consciousness absolutely cannot arise in their mental continuum. This is because the causes are incomplete. Therefore, for eye-consciousness to arise, two primary causes must be fulfilled: the eye and visible form. Without these two root causes, eye-consciousness absolutely cannot arise. There are also supporting causes like light and attention. As the saying goes, "If attention is not paid, the cave is not seen" — without attention, eye-consciousness cannot arise either. However, for now, only the primary causes are being discussed. When the eye and a visible object meet, eye-consciousness arises. The coming together and meeting of these three—the eye, visible form, and eye-consciousness—is contact (phassa). The eye-consciousness is consciousness (viññāṇa). Whether one feels happy upon seeing a son or a daughter, that feeling is vedanā. Although it is said, "With the six sense bases as condition, contact; with contact as condition, feeling," these three are phenomena that arise simultaneously. This is taught according to the sequence of the Dhamma's natural process and the exposition sequence. When eye-consciousness arises, one cannot prevent feeling from arising; not even Sakka (king of devas) can prevent it, not even the Buddha can prevent it. The point here is to explain that at that moment of seeing, the five aggregates arise. The eye and the visible form are the matter aggregate. The feeling that arises from seeing—pleasant, unpleasant, or neutral—is the feeling aggregate. The perception that recognizes what is seen is the perception aggregate. The group of mental factors, led by volition, that arise together with the eye-consciousness is the formations aggregate. Specifically, it is the nature of striving, urging, and stimulating for the arising of eye-consciousness. The tiny eye-consciousness itself is the consciousness aggregate. Understanding how the five aggregates arise simultaneously with the arising of eye-consciousness means one will understand what is meant by "the five aggregates of seeing." Otherwise, when the teacher says, "When seeing occurs, the five aggregates of seeing arise," one might be left with doubt and skepticism, wondering, "How does that happen? How can so many things arise?" To realize the knowledge of aggregates, clarity about the aggregates is also necessary. Without clarity about the aggregates, progress toward the knowledge of aggregates will be delayed and slow. By now, one should understand how the five aggregates of seeing arise with the arising of eye-consciousness. Only with this clear understanding will one also comprehend that when the eye-consciousness ceases, all five aggregates of seeing cease completely. The eye's sensitive matter (eyesense) ceases after seeing, the visible object ceases after being seen, the contact between eye, object, and consciousness ceases after meeting, the act of recognition (perception) ceases after noting, and the feeling ceases after being felt. When the eye-consciousness ceases, all the phenomena that arose together with it cease as a group; thus, it is said that all five aggregates of seeing cease. Using eye-consciousness as the basis for explanation, one can extend this understanding with wisdom: when ear-consciousness arises, the five aggregates of hearing arise; when nose-consciousness arises, the five aggregates of smelling arise; when tongue-consciousness arises, the five aggregates of tasting arise; when body-consciousness arises, the five aggregates of touching arise; when mind-consciousness (thinking) arises, the five aggregates of thinking arise. These aggregates are the present, arising five aggregates that must be contemplated with insight (vipassanā). They are none other than your own five aggregates. One must practice insight meditation with these five aggregates as the object. Among these five aggregates, feeling is more prominent; therefore, in the sequence of the discourse, feeling is explained last: seeing (consciousness), contacting, feeling. Similarly, for hearing: hearing, contacting, feeling; for smelling: smelling, contacting, feeling; for tasting: tasting, contacting, feeling; for touching: touching, contacting, feeling. This sequence of Dependent Origination (paṭiccasamuppāda) can be seen. Craving (taṇhā) follows this feeling, hence "with feeling as condition, craving" is shown as the connection to the third diagram. This is shown because it is the most evident phenomenon. While feeling can condition craving, contact can also condition craving. The six sense bases can also condition craving. Mind-and-matter can also condition craving. Consciousness can also condition craving. Therefore, one can comprehensively understand that all the phenomena in Diagram (2) are the five aggregates, and that because of the five aggregates, craving arises. Dr. Ashin Parami