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{{Budizem}}
 
In Buddhist phenomenology and [[Soteriology#Buddhism|soteriology]], the '''skandhas''' (Sanskrit) or '''khandhas''' (Pāḷi), '''aggregates''' in English, are the five functions or aspects that constitute the sentient being: matter, sensation, perception, mental formations and consciousness.{{refn|group=lower-alpha|These are not physical components, but rather an agglomeration or coming together of subliminal inclinations or tendencies.<ref>[http://www.khandro.net/doctrine_skandhas.htm khandro.net: Skandhas]</ref>}}{{refn|group=lower-alpha|[[Thanissaro Bhikkhu|Thanissaro]] (2002) maintains that, according to the [[Pali Canon]], the [[Gautama Buddha|Buddha]] never defined a "person" in terms of the aggregates (Pali: ''khandha'') per se. Thanissaro nevertheless notes that, contrary to what is actually said in the Canon, such a notion is expressed by some modern scholars as if it were pan-Buddhist.
'''Tri znamenja obstoja''' so v budizmu tri značilnosti ([[pali]]: {{IAST|''tilakkhaṇa''}}; [[sanskrt]]: {{IAST|''trilakṣaṇa''}}), ki si jih delijo vsa čuteča bitja: [[minljivost]] (pali: ''{{IAST|anicca}}''), nezadovoljstvo ali [[dukkha|trpljenje]] (pali: ''{{IAST|dukkha}}'') in ne-jaz (pali: ''{{IAST|anattā}}''). Te značilnosti so omenjene v sledečih verzih [[Dhammapada|Dhammapade]]: 277, 278 in 279.
Thanissaro further writes: "This understanding of the khandhas isn't confined to scholars. Almost any modern Buddhist meditation teacher would explain the khandhas in a similar way. And it isn't a modern innovation. It was first proposed at the beginning of the common era in the commentaries to the early Buddhist canons — both the Theravadin and the Sarvastivadin, which formed the basis for Mahayana scholasticism." They serve as objects of clinging and bases for a sense of self.<ref>Thanissaro Bhikkhu, ''Handful of Leaves Volume 2'', 2nd edition 2006, page 309.</ref>}} The Buddha teaches that nothing among them is really "I" or "mine".
 
In the [[Theravada]] tradition, [[Dukkha|suffering]] arises when one identifies with or [[upadana|clings]] to an aggregate. Suffering is [[Nirvana (Buddhism)|extinguished]] by relinquishing attachments to aggregates.
== Opis ==
 
The [[Mahayana]] tradition further puts forth that ultimate freedom is realized by [[Prajnaparamita|deeply penetrating]] the nature of all aggregates as intrinsically [[Shunyata|empty]] of [[Svabhava|independent existence]].
Tri znamenja so:{{sfn|Walsh|1995|p=30}}
# »Vse [[saṅkhāra|pogojene]] stvari so minljive« ({{IAST|''sabbe saṅkhāra aniccā''}})
# »Nobena pogojena stvar ne prinaša zadovoljstva« ({{IAST|''sabbe saṅkhāra dukkhā''}})
# »Nobena ''[[dharma (budizem)|dharma]]'' nima jaza« ({{IAST|''sabbe dhammā anattā''}})
 
== Razlaga Etymology==
 
=== Minljivost =Notes==
{{reflist|group=lower-alpha|2}}
{{Glavni|Minljivost}}
 
==Sources==
Minljivost ([[pali]]: ''{{IAST|anicca}}''; [[sanskrt]]: ''{{IAST|anitya}}'') pomeni nestalnost. Vse pogojene stvari ({{IAST|''saṅkhāra''}}) so v stanju nenehnega spreminjanja. Podoba neke stvari ima svoj začetek in konec, ko se spreminja iz ene oblike v drugo. Ko list z drevesa pade na tla in se razkraja, se njegov relativni obstoj in videz spremenita, njegovi sestavni deli razpadejo v druge oblike in se morda sčasoma spremenijo v drugo rastlino. Kot odgovor na stalnost budizem uči ''[[Srednja pot|srednjo pot]]'', izogibanje skrajnostma [[sassatavada|eternalizma]] in [[nihilizem|nihilizma]].<ref>{{cite web | url=http://www.accesstoinsight.org/lib/authors/various/wheel186.html | title=The Three Basic Facts of Existence |accessdate=2015-08-08| last=The Buddhist Publication Society}}</ref>
 
=== Trpljenje ===
{{Glavni|Dukkha}}
 
{{IAST|''Dukkha''}} pomeni nezadovoljstvo, trpljenje, stres. Ker so vse stvari v ''[[samsara|samsari]]'' nestalne, nič na tem svetu ali v umu ne more prinesti trajnega zadovoljstva. Dukkha je torej nezadovoljstvo ali trpljenje, ki ga izkušajo vsa čuteča bitja, ki niso popolno razsvetljena ali osvobojena samsare.<ref>{{cite web|title=Dukkha|url=http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca1/dukkha.html|publisher=Access to Insight|accessdate=10 September 2014}}</ref>
 
=== Ne-jaz ===
{{Glavni|Anattā}}
 
''{{IAST|Anattā}}'' (sanskrt: ''{{IAST|anatman}}'' pomeni »ne-jaz« ali odsotnost stalnega, individualnega jaza. Medtem ko se ''{{IAST|anicca}}'' in ''{{IAST|dukka}}'' nanašata na vse pogojene pojave (''{{IAST|saṅkhāra}}''), ima ''{{IAST|anattā}}'' širši obseg, ker se nanaša na vse pojave (''{{IAST|dharma}}'') brez omejitev.<ref>Glej: sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkha, sabbe dhammā anattā</ref><ref>SN 22.90, AN 3.136 [AN 3.134], Dhp 20. 277-279</ref>
 
== Uporaba ==
 
Vpogled v tri znamenja obstoja lahko privede do konca trpljenja ({{IAST|''dukkha nirodha''}} — tretja od [[štiri plemenite resnice|štirih plemenitih resnic]]). [[Buda]] je učil, da so vsa bitja, ki so pogojena z vzroki minljiva, da trpijo ter da je ne-jaz značilnost vse dharm, kar pomeni, da pojma »jaz« in »moje« ne obstajata tako v pogojnem kot tudi v nepogojnem ([[nirvana|''{{IAST|nirvāna}}'']]).<ref>Nārada, The Dhammapada (1978), str. 224.</ref><ref>{{cite book|first=Bhikkhu|last=Bodhi|year=2003|title=The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya|page=1457|publisher=Wisdom Publications|location=Somerville, MA|isbn=978-0-86171-331-8}}</ref> Osrednja osebnost budizma, {{IAST|Siddhārtha Gautama}}, je dosegel nirvano (pali: ''{{IAST|nibbāna}}'') in [[bodhi|prebujenje]] kot rezultat dolgotrajne [[budistična meditacija|meditacije]] in tako postal Buda Šakjamuni. S sposobnostjo modrosti je Buda neposredno izkusil, da imajo vsi pogojeni pojavi te tri lastnosti.<ref>Dhammapada; kitice 277, 278 in 279</ref>
 
== Glej tudi ==
 
* [[Atman (budizem)]]
* [[Štirje pečati dharme]]
 
== Viri ==
{{Reflist}}
{{refbegin}}
{{Reflist|2}}
* {{Citation | last =Walsh | first =Maurice | year =1995 | title =The Long Discourses of the Buddha. A Translation of the Dīgha Nikāya | publisher =Wisdom Publications}}
{{refend}}
 
[[Kategorija:Budizem]]