Buddhism and 3 Important Concepts Within It

Introduction

Buddhism, founded in the 6th century BCE by Siddhārtha Gautama (the Buddha), offers a profound and systematic understanding of the human mind and personality. In contrast to many other Indian systems that posit an eternal soul (ātman), Buddhism emphasizes anattā (non-self), impermanence (anicca), and the interdependent nature of all phenomena.

Four Noble Truths

The Buddhist approach to psychology is both philosophical and experiential, aimed at understanding the roots of suffering (dukkha) and the path to liberation (nirvāṇa). This article explores the Buddhist conception of personality, levels of consciousness, and the structure and functioning of the mind, drawing on key schools like Theravāda and Mahāyāna (especially Yogācāra).

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Factors of Personality: The Five Aggregates (Skandhas)

Buddhist philosophy denies the existence of a permanent, unchanging self. Instead, what we consider “personality” is understood as a dynamic interplay of five aggregates (pañcakkhandha or pañcaskandha), which constitute the psychophysical being.

Five Skandhas

The Five Aggregates

1. 1. Rūpa (Form): The physical body and material elements.
   2. Vedanā (Feeling): Sensations arising from contact with objects, which can be pleasant, unpleasant, or neutral.
   3. Saññā / Samjñā (Perception): Recognition and labeling of sensory input.
   4. Saṅkhāra / Saṃskāra (Mental formations): Volitional activities including intentions, habits, and emotions.
   5. Viññāṇa / Vijñāna (Consciousness): Awareness of sensory and mental objects.

These aggregates are in constant flux. Together, they create the illusion of a unified, enduring personality. However, there is no ātman behind them — the notion of a self arises from misperceiving this aggregation as a permanent entity (Rahula, 1974).

“The self is not an entity but a process — a stream of psychophysical phenomena” (Safaya, 1976, p. 265).

Levels and States of Consciousness

Consciousness (viññāṇa or vijñāna) in Buddhism is momentary, dependent on conditions, and arises in conjunction with the other aggregates. It is not a static entity but a continuous stream of momentary awarenesses — likened to a flame passing from one lamp to another.

Levels of Consciousness

Types of Consciousness

Theravāda Abhidhamma literature lists 89 or 121 types of consciousness, depending on classification, ranging from:

• • Sense-sphere consciousness (kāmāvacara citta)
  • Form-sphere consciousness (rūpāvacara citta)
  • Formless-sphere consciousness (arūpāvacara citta)
  • Supramundane consciousness (lokuttara citta): associated with enlightenment

Each of these is further categorized by factors like whether it is wholesome (kusala), unwholesome (akusala), or resultant (vipāka).

The Continuum of Mind (Bhavaṅga)

Theravāda Buddhism introduces the concept of bhavaṅga-citta (life-continuum consciousness), which functions as a passive, underlying stream when the mind is not actively engaged with objects — such as during sleep, unconsciousness, or between sensory processes (Bhikkhu Bodhi, 2003).

States of Consciousness in Yogācāra

The Mahāyāna school of Yogācāra posits eight levels of consciousness:

1. 1. The five sense consciousnesses
   2. Manovijñāna (mental consciousness)
   3. Manas (the ego-consciousness or self-reflective awareness)
   4. Ālayavijñāna (storehouse consciousness)

Ālayavijñāna stores karmic impressions and is considered the foundation of subjective continuity — often misinterpreted as a subtle self but still empty in nature (Schmithausen, 1987).

“The Yogācāra system integrates depth psychology with metaphysics, portraying consciousness as layered and karmically conditioned” (Safaya, 1976, p. 270).

Functioning of the Mind

Buddhist analysis of mind (citta) is detailed and nuanced. It sees mental activity not as unitary but as a complex system of interdependent factors (cetasikas or mental concomitants).

Nature of Sense Organs

Mind and Mental Factors (Citta and Cetasikas)

According to the Abhidhamma, every moment of consciousness (citta) is accompanied by mental factors (cetasikas) such as:

• • Contact (phassa)
  • Feeling (vedanā)
  • Perception (saññā)
  • Volition (cetanā)
  • Attention (manasikāra)

Some factors are wholesome (e.g., compassion, mindfulness), others unwholesome (e.g., greed, delusion), and some are neutral. These shape the moral and psychological quality of each mental event (Bhikkhu Bodhi, 2003).

Momentariness and Impermanence

All mental phenomena are momentary — each citta arises, performs its function, and passes away. This principle of momentariness (kṣaṇikatva) is central to understanding how the mind operates. There is no continuity of identity, only a causal sequence of mental events.

“The mind is a conditioned flow — each moment dependent on prior causes and conditions” (Safaya, 1976, p. 267).

Intentionality and Karma

Volition (cetanā) is the key determinant of karma. Every intentional action — mental, verbal, or physical — leaves a karmic imprint (saṃskāra) that shapes future consciousness. Thus, mind is not just cognitive but ethical and volitional.

Mental Training and Liberation

Buddhism’s psychological framework is not theoretical but practical, intended to be used in meditative development (bhāvanā). The threefold training in ethics (śīla), concentration (samādhi), and wisdom (prajñā) transforms mental functioning.

Mindfulness and Concentration

Practices like Satipaṭṭhāna (foundations of mindfulness) develop awareness of:

• Body (kāyānupassanā)

• Feelings (vedanānupassanā)

• Mind (cittānupassanā)

• Mental objects (dhammānupassanā)

This fosters insight into the impermanent, non-self, and unsatisfactory nature of phenomena, reducing identification and attachment (Nyanaponika Thera, 1998).

Wisdom and Insight

Wisdom (prajñā) arises through direct insight (vipassanā) into the three marks of existence — impermanence (anicca), suffering (dukkha), and non-self (anattā). This insight leads to disenchantment and eventual liberation (nirvāṇa).

Conclusion

Buddhism offers one of the most sophisticated models of mind and personality in world philosophy. Rejecting a permanent self, it analyzes experience into five aggregates, multiple levels of consciousness, and intricate mental functions. The mind is seen as a conditioned flow of momentary events, shaped by volition and karma. By training the mind through ethics, mindfulness, and insight, one can uproot the causes of suffering and realize true freedom.

This empirical, ethical, and experiential approach makes Buddhist psychology remarkably modern and relevant — not only for spiritual liberation but also for therapeutic insight and mental well-being.

References

Bhikkhu Bodhi. (2003). A comprehensive manual of Abhidhamma: The Abhidhammattha Sangaha. Buddhist Publication Society.

Nyanaponika Thera. (1998). The heart of Buddhist meditation. Rider.

Rahula, W. (1974). What the Buddha taught (Rev. ed.). Grove Press.

Safaya, R. (1976). Indian psychology. Motilal Banarsidass.

Schmithausen, L. (1987). Ālayavijñāna: On the origin and early development of a central concept of Yogācāra philosophy. International Institute for Buddhist Studies.