Loading ...
Sorry, an error occurred while loading the content.

Re: [Pali] Pa~ncakkhandha, part 1.

Expand Messages
  • Nina van Gorkom
    Dear Santindriya, ... Vis.XIV, 217 : When the numerous categories of formed states are grouped together according to similarity,81 materiality forms one
    Message 1 of 2 , Oct 15, 2011
    • 0 Attachment
      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, the
      > Paramattha Ma~njusa (by Dhammapala, not in English) give helpful
      > information.
      >
      > __._,_._
      Vis.XIV, 217 : When the numerous categories of formed states are grouped
      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
      categories.
      ------
      N: <all formed dhammas>, in Pali: sabbasa�nkhata, all conditioned
      dhammas.
      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
      in sa�nkhaarakhandha.

      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.
      --------------
      Nina.




      [Non-text portions of this message have been removed]
    Your message has been successfully submitted and would be delivered to recipients shortly.