5. จ
Thematic Paper Title : A Comparative Analytical Study Of the in the Three
Characteristics(Tilakkhaóa)and in the Five Aggregates
(Pañcakhandha
Researcher :Phramaha Dhânindra Âditavaro (Kamkamol)
Degree : Doctor of Philosophy (Buddhist Studies)
Thematic Paper Supervisor : Dr.Praphan Suphasorn Pali VII,B.A.,MA.,Ph.D.
Date of Completion : February 2009
ABTRACT
From a Comparatively Analytical Study of the Saõkhāra in the Three Characteristics
(Tilakkhaóa) and in the Five Aggregates (Pañcakhandha), it is founded as follows:
Both Saõkhārās have the same meaning of “condition”. Saõkhāra in the three
characteristics is materially and immaterially conditioned, whereas Saõkhāra in the five aggregates
functions as mental formation of consciousness as wholesome, unwholesome, and the neutral. The
characteristic of the saõkhāra in the Three Characteristics is flexible and unstable, conditioned
without spatial-temporality while the characteristic of the saõkhāra in the Five Aggregates conditions
form (rūpa), feeling (vedanā), perception (saññā), and consciousness (viññâóa).
Saõkhāra in the three characteristics can be divided into three groups namely, bodily
formation (kāya Saõkhāra) verbal formation (Vacī Saõkhāra) mental formation (Citta Saõkhāra),
formation of merit (Puññābhisaõkhāra) formation of demerit, (Apuññābhisaõkhāra) formation of
the imperturbable (Aneñjābhisaõkhāra), and karmically grasped phenomena (Upādinnaka Saõkhāra
) karmically ungrasped phenomena (Anupādinnaka Saõkhāra).
Saõkhāra in the Five Aggregates can be also divided into three groups namely: The
Saõkhāra associated with wholesome and unwholesome consciousness and neutral states. It is of
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more detail than in the Three Characteristics because of mental concomitants (cetasika) occurring
with all minds.
The relationship among Aniccata, Dukkhata and Anattata appearing in Saõkhāra in the
Three Characteristics and Five aggregates begin with doing their actions which is the sending
forwards the state to one another like a chain moving around one another with the three states namely
: Upâda (arising), öhiti (maintaining) and bhaõga (extinguishing). At the end of the round, they begin
to arise again. They move like this without ending.
The interrelation between two saõkhāras and enlightenment commences when the
meditator (yogâvajara) perceives the Tilakkhaóa namely: saõkhāra as impermanent, subject to
suffering and conflict, soullessness with intuitive insight through Vipassanā practice or listening to
the Dhamma lecture in front of the Buddha.
Saõkhāra in the three characteristics and in the five aggregates is interdependent with 3
factors : hetupaccaya, ârammanapaccaya, and athipatipaccaya. Both Saõkhāra have their own mutual
process that is to say, they are interdependently arising, because saõkhāra in tilakkhaóa covers that in
pañcakhandha. Thus,whentheformer arises, thelatter one follows up.
The Buddha’s methods in expounding Saõkhāra in tilakkhaóa and pañcakhandha as
appearing in this research are as follows: 1.) by the direct experience and the comparison 2.) by
lecture, question and answer 3.) by focusing on the individual person
