In Buddhism, consciousness is one of the five classically defined experiential aggregates. The five components are form, perception, conception, volition, and consciousness.
(1) Form means the physical aspect of life and includes the five sense organs—eyes, ears, nose, tongue, and body—with which one perceives the external world.
(2) Perception is the function of receiving external information through the six sense organs (the five sense organs plus the "mind," which integrates the impressions of the five senses).
(3) Conception is the function of creating mental images and concepts out of what has been perceived.
(4) Volition is the will that acts on the conception and motivates action.
(5) Consciousness is the cognitive function of discernment that integrates the components of perception, conception, and volition.
The Buddha distinguishes consciousness in the following manner:
"And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness."
This type of awareness appears to be more refined and introspective than that associated with the aggregate of perception which the Buddha describes in the same discourse as follows:
"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception."
I like the extended analogy about a child, an adult villager and an expert "money-changer" seeing a heap of coins in the traditionally venerated 5th c. CE commentary, the Visuddhimagga. In this analogy, the child's experience is likened to perception, the villager's experience to consciousness, and the money-changer's experience to true understanding.
