On the contrary individual existences consist of nothing but a collection of skandhasor a santâna, a succession or series of mental phenomena.
This, if pressed, implies that there is a personality apart from the skandhas which has to bear them.
Yet it would seem that according to the psychology of the Pitakas an ordinary human being is an aggregate of the skandhas and nothing more.
This practical aim has affected the form given to much of the Buddha's teaching, for instance the theory of the Skandhas and the chain of causation.
When such a being dies and in popular language is born again, the skandhas reconstitute themselves but it is expressly stated that when the saint dies this does not happen.
In explaining it the commentators say that form means the four elements and shape derived from them and that name means the three skandhas of sensation, perception and the sankhâras.
With the death of an arhat comes the state known as an-upâdi-sesa-nibbânam in which no skandhas remain.
If taṇhâ has not been deliberately suppressed, it collects skandhas again.
The natural sense of this seems to be that the skandhas have no more to do with the real being of man than have the trees of the forest where he happens to be[481].
The Jain theory of fivefold knowledge is unknown to the Buddhists, as is their theory of the Skandhas to the Jains.
The burden is the fiveskandhas and the bearer is the individual or puggalo.
This was considered a grave heresy and refuted by Sâriputta who argues that even in this life the nature of a saint passes understanding because he is neither all the skandhas taken together nor yet one or more of them.
In this way through the false habit of taking the unreal as the real (mithyâsatyâbhinives'a) five skandhas appear.
All the five skandhas called pañchavijñânakâya thus appear in a proper synthetic form.
As all theskandhas are changing in life, so death also is but a similar change; there is no great break, but the same uniform sort of destruction and coming into being.
The four skandhasin each specific birth act as name.
Jâti is the appearance of the body or the totality of the five skandhas [Footnote ref 4].
New skandhasare produced as simultaneously as the two scale pans of a balance rise up and fall, in the same manner as a lamp is lighted or an image is reflected.
Nor can the atoms and skandhas be assumed to enter on activity on their own account; for that would imply their never ceasing to be active[388].
The Jains reject the Buddhist theory of the five Skandhas (see p.
The above list will hopefully give you a few useful examples demonstrating the appropriate usage of "skandhas" in a variety of sentences. We hope that you will now be able to make sentences using this word.
