Buddha taught that the Panca Khandha are Rupa, Vedana, Sanna, Sankhara and Vinnana.
Vedana, Sanna and Sankhara are actually the 52 cetasikas.
Why did Buddha treated Vedana and Sanna differently from Sankhara?
- Dear Santindriya,
Op 11-okt-2011, om 18:31 heeft Santindriya het volgende geschreven:
> Buddha taught that the Panca Khandha are Rupa, Vedana, Sanna,
> Sankhara and Vinnana.
> Vedana, Sanna and Sankhara are actually the 52 cetasikas.
> Why did Buddha treated Vedana and Sanna differently from Sankhara?
> N: The Visuddhimagga, Ch XIV and the Tiika, its commentary, theVis.XIV, 217 : When the numerous categories of formed states are grouped
> Paramattha Ma~njusa (by Dhammapala, not in English) give helpful
together according to similarity,81 materiality forms one aggregate
through being grouped together according to similarity consisting in
materiality; feeling forms one aggregate through being grouped together
according to similarity consisting in feeling; and so with perception
and the other two. So they are stated as five because similar formed
things fall into groups.
Tiika to Vis. Ch XIV, 217: 'When all formed dhammas are grouped
together according to similarity, they naturally fall into five
N: <all formed dhammas>, in Pali: sabbasa�nkhata, all conditioned
The dhammas that are classified as khandhas arise because of their
appropriate conditions. They arise and fall away.
Text Tiika: Herein, it is the items that are the same owing to the
sameness consisting respectively in "molesting", etc., that are to be
understood as "similar".
N: All ruupas are grouped into the ruupa-khandha. They are the
dhammas that do not experience anything. The commentary applies a
word association of ruupa and ruppana, molesting.
We read in the Co. to the Abhidhammattha Sangaha:�That which is
afflicted (ruppati) is materiality (ruupa); that which comes to or is
brought to change (vikaara) as a result of such opposing conditions
as cold and heat� is what is meant.�
N: If there were no ruupa that is bodysense, there would not be
affliction by heat, cold, hunger, flies, etc.
All feelings are grouped together as feeling-khandha and even so all
kinds of sa��aa are grouped together as sa��aa-khandha. Furthermore,
there are fifty cetasikas grouped as sa'nkhaarakkhandha and all
cittas grouped as vi~n~naa.nakkhandha.
The Commentary to the Abhidhammattha Sangaha (Topics of the
Abhidhamma and Co. p. 281 ) explains about feeling and
sa��aa being a separate khandha each:
<... Because - of the dhammas involved in the round of rebirth- they
constitute enjoyment and what facilitates that. For feeling occurs by
way of enjoyment of the dhammas of the three levels, and when it
occurs in the matter of the distorted view [N:vipallaasa or
perversity] that perceives the beautiful in the ugly, recognition
(sa��aa) becomes a facilitator of that. Therefore, because they are
the principal causes of sa.msaara, they are taught separately...>
N: The three levels: of the sensuous plane, the ruupa plane and the
aruupa plane. Feeling accompanies each citta and it is conditioned by
contact, phassa, which contacts the objects citta experiences through
six doorways. We cling very much to feeling and take it for my feeling.
In the Dependent Origination it has been taught that feeling
conditions craving (tanhaa). Here feeling is vipaaka, accompanying
vipaakacitta, citta that is result.
Sa~n~naa also accompanies each citta and it "marks" or remembers the
object citta experiences.
Because of wrong view one has wrong remembrance of self, attaa-
sa��aa, or one takes realities for permanent, and that is niccaa-
sa��aa. When sa��aa accompanies wrong view it is conditioned by wrong
view. One may think of persons or things, there is the association of
different impressions into a �whole�; one takes persons and things
for permanent and �self�. Seeing or hearing seem to be lasting. One
fails to understand that there are only impersonal elements which
arise and fall away. Sa��aa �follows� wrong view. Whereas, when
sa��aa accompanies right understanding, it is conditioned by pa��aa
and thus, it is completely different. It follows or complies with
pa��aa. Right understanding knows that seeing and hearing arise
because of their appropriate conditions and that they have to fall
away. It knows that dhammas appear through the six doors, one at a
time, and that they do not last.
When right understanding is developed there will be, instead of wrong
remembrance, right remembrance: anattaa-sa��aa and aniccaa-sa��aa.
Text Tiika: Among them, those that are strong in the volition whose
nature is accumulating with the function of forming the formed, are
called the formations aggregate.
N: Here the Tiika refers to cetanaa, volition, which is strong
(balava) and which accumulates (ayuhaana), and which has the function
of abhisa�nkhaara, kamma-formation. This is the second link of the
Dependent Origination. Kamma is accumulated and produces vipaaka in
the form of rebirth and vipaakacittas arising in the course of life.
All other cetasikas, except feeling and sa��aa are grouped together
Phassa, contact, and the other cetasikas are not separate khandhas.
They are not a separate group with resembling characteristics, and
therefore they are classified under the sa�nkhaarakhandha, the
khandha of formations.
The teaching of the five khandhas is the teaching of citta, cetasika
and ruupa, dhammas that appear in daily life through the six doorways.
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