Explain how early Buddhist analysis of Five Aggregate developed up to the Ultimate Realities

in Abhidhamma

Introduction
The concept of five aggregates is the most popular analysis of the person or the world of
experience in the discourses. Rupa-form, Vedana-feeling, Sanna-perception, Sankhara-
disposition and Vinnana-consciousness are the five aggregates. The four realities or
Paramatthadhamma represent the content of the Theravada Abhidhamma. These are Citta-
consciousness, Cetasika-mental factors, Rupa-matter or form and Nibbana are the four realities
mentioned in the Theravada Abhidhamma.
The early Buddhist analysis of Five Aggregate
Buddhism considers the world of experience is full of suffering, because everything in
the world is impermanent. To clarify these points early Buddhism analyses the person and the
related to world into many parts. Such analyses are five aggregates, six elements, (12) bases,
(18) elements. Among these analyses the analysis of five aggregates can be considered as a
central concept.
In this ‘five aggregates’, the concept of the form represents the five senses of physical
body and their respective of objects in the external world. Vedana, Sanna, Sankhara, and
Vinnana represent the mentality of the person. Form or matter is compared with foam,
sensation with water bubble, perception with mirage, disposition with banana trees and
consciousness with magic, in order to clarify their impermanent, substance less nature.

The development of the Ultimate Realities in Abhidhamma

According to Abhidhamma assistance is a case of mental and physical stage. The word
which appears as the unity is apriority constitution in reality. There are called real animal of
assistance because they are the one of analyzing time. They are called reality because they can
not be analyzed further into any other reality. In Theravada, Abhidhamma, these real animals of
existences are classified into three groups:

1. Citta
2. Cetasika
3. Rupa
None of them can exist independent mind and mental and concomitants have four kind of
relationship:

1. They arise together

2. They perish together
3. They take the same object
4. They arise in the same sense organ.
Mind and mental comcomitants always arise in connection with the physical sence of body.
Therefore mind and form never exist separately.

Citta

The meaning of consciousness may also be understand from its capacity or diversity or
effected. All may the true in consciousness what has been described again and again as the
ways of meaning of the term Citta closely decorated to the above mentioned the meaning
variation Citta is several applicable to Ciita for several reasons all the varieties of things n the
world are produced simply as the result of thing thought proceeds production. Therefore the
term Citta is used in the sense of making various things. All classes of arts in the species or
generate are achieved by true mind.

Cetasika

The term Cetasika is used in scene of originating in consciousness, accompanied with

consciousness. According to this definition, Cetasika is not something different from
consciousness but comprises characteristic of it. This fact is further classified by the common
definition of Cetasika which comprises four characteristics. Those characteristics are;

1. Arise together
2. Perish together
3. Arise from the same way
4. Take the same object

In Abhidhamma, what has been described under the heading Citta is the classification of
division of consciousness, according to Bhumi (sphere), Jāti (kind), etc. it seems that under the
heading Cetasika, the internal functional characteristic of consciousness have ben described
separate. Therefore, this two are Abhidhammit concept, namely Citta and Cetasika, are but one
and the same concept that is consciousness. It appear that the division into Citta and Cetasika
more made four convenience of definition and not because, they were two clearly separate
entity in reality. This is showed by the four characteristic of Cetasika explained above. It is
interesting to note that some Cetasika themselves can be considered as different characteristic
of consciousness rather than as different Cetasika. For example, Manasikāra (attention),
Cettekaggata (one pointedness of mind) Cittapassaddhi (tranquility of mind) etc. in defining,
some of the Cetasika, it seems that what is presented are the characteristic of mind. This is
translated by the following example that is the characteristic of restlessness of the mind.
Chanda (conation) means merely the mind’s desire of hungering onto. Tina (sloth) means the
characteristic of non adaptability of mind). Thus, Cetasika signify some functional characteristic
of the first reality that is consciousness. In this way, professor, Sumanapala Galamangoda state
that the different between Citta and Cetasika can not be clearly mentioned.
 Rupa

In early Buddhism, Rūpa was one of the five aggregate. With the development
Abhidhamma, it is developed as one of the four realities. That is quite considerable point.
Because in early Buddhism, Rūpa was conventional truth. Buddha explains the nature of world
according to the conventional form with the world. However, later, developed Abhidhammikas
realized Svalakkham of the five aggregate. As a result of that, five aggregate were grouped
under the for characteristic, ultimate reality ( Paramatthadhamma) being is a condition of was
psycho or physical. Rūpa is the material form of the being (world). Each represents the physical
nature of the world and the being.

Nibbana

The Abhidhammavatara also contributed to the above idea. According to it to say that
“there is no one nature call Nibbana”. In the reality as it can not be obtained as soul. It is not
reasonable, because Nibbana can be obtained by the person who followed the relevant practice
and investigate it to the eyes of wisdom. Something should deny merely because untrained
person’s ( Puthujjana) do not obtain it.

Conclusion

This Abhidhamma analysis is a development based on the pancakkhandha analysis. The

Abhidhammikas found that none of the analyses given in the Suttas are final. Therefore, they
wanted to present a final analysis, analysis that cannot be analyzed any further. It is for this
reason that the aspects dealt with in the Abhiddhamma are called Paramatha dhamma.

Citta in the Abhiddhamma is the same as Vinnana in the five aggregates. Cetasika, a term,
which is not very common in the Suttas, consists of Vedana, Sanna and Sankhara, which
according to Abhidhamma are 52 in number. Rupa consists of 28 elements including
hadayavatthu, which Abhidhamma called the seat of the mind. The total members of elements
are 81.

Nibbana, the fourth reality, has no connection with the five aggregates; five aggregates are the
factors related to the world of experience, Nibbana is an experience beyond the world of
experience (lokuttara). It represents the final goal of Buddhism. Hence Nibbana means
transcending the world of experience. The above mentioned context shows obviously that the
five aggregates and the four realities are interconnected in the way of worldly experience and
of its transcending nature.