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Pa~ncakkhandha, part 2.

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  • Nina van Gorkom
    Dear Santindriya, Vis. Ch XIV, 218. Intro: in this section the second reason for there being five khandhas is explained. All the different dhammas included in
    Message 1 of 2 , Oct 15, 2011
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      Dear Santindriya,

      Vis. Ch XIV, 218.
      Intro: in this section the second reason for there being five
      khandhas is explained. All the different dhammas included in them can
      be the basis of wrong view.
      ----------
      Text Vis.: (b) And this is the extreme limit as the basis for the
      assumption of self and what pertains to self, that is to say, the
      five beginning with materiality. For this is said: 'Bhikkhus, when
      matter exists, it is through clinging to matter, through insisting
      upon (interpreting) matter, that such a view as this arises: "This is
      mine, this is I, this is my self".
      When feeling exists ... When perception (sa~n~naa) exists...When
      formations exist ... When consciousness exists, it is through
      clinging to consciousness, through insisting upon (interpreting)
      consciousness, that such a view as this arises: "This is mine, this
      is I, this is my self" (S.iii,181-82). So they are stated as five
      because this is the widest limit as a basis for the assumption of the
      self and what pertains to self.

      ******
      N: The views of �this is mine, this is I, this is my self" represent
      the three proliferations (papa�cas) : clinging without wrong view,
      conceit, and clinging with wrong view. These proliferations arise
      with regard to each of the five khandhas.
      The five khandhas are the extreme limit as the basis for the
      assumption of self and what pertains to self, as we have seen. The
      five khandhas have been classified as past, future or present, as
      internal or external, as gross or subtle, as inferior or superior,
      and as far or near. There are numerous conditions for each of the
      ruupas and naamas classified as khandha to be of great variety. We
      cling and we have wrong view with regard to ruupas, including the
      sense-objects and the senses; we cling to the body from head to toe
      and we take it for self. We take cittas, feelings and the other
      cetasikas for self. When seeing arises we take it for �my seeing�.
      When akusala cetasika such as attachment or sobhana cetasika such as
      generosity arises, we take these cetasikas for self. There are
      numerous objects of clinging and of wrong view, but all of them have
      been classified as five khandhas.
      By the development of insight the dhammas that are classified as the
      five khandhas will be seen as impermanent, dukkha and anattaa.

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

      [Non-text portions of this message have been removed]
    • Bryan Levman
      Dear Nina, Thanks for your clear and helpful explanations, Metta, Bryan ________________________________ From: Nina van Gorkom To:
      Message 2 of 2 , Oct 17, 2011
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        Dear Nina,

        Thanks for your clear and helpful explanations,

        Metta, Bryan



        ________________________________
        From: Nina van Gorkom <vangorko@...>
        To: pali@yahoogroups.com
        Sent: Saturday, October 15, 2011 6:24:37 AM
        Subject: [Pali] Pa~ncakkhandha, part 2.

        Dear Santindriya,

        Vis. Ch XIV, 218.
        Intro: in this section the second reason for there being five 
        khandhas is explained. All the different dhammas included in them can 
        be the basis of wrong view.
        ----------
        Text Vis.: (b) And this is the extreme limit as the basis for the 
        assumption of self and what pertains to self, that is to say, the 
        five beginning  with materiality. For this is said: 'Bhikkhus, when 
        matter exists, it is through clinging to matter, through insisting 
        upon (interpreting) matter, that such a view as this arises: "This is 
        mine, this is I, this is my self".
        When feeling exists ... When perception (sa~n~naa) exists...When 
        formations exist ... When consciousness exists, it is through 
        clinging to consciousness, through insisting upon (interpreting) 
        consciousness, that such a view as this arises: "This is mine, this 
        is I, this is my self"  (S.iii,181-82). So they are stated as five 
        because this is the widest limit as a basis for the assumption of the 
        self and what pertains to self.

        ******
        N: The views of “this is mine, this is I, this is my self" represent 
        the three proliferations (papañcas) : clinging without wrong view, 
        conceit, and clinging  with wrong view. These proliferations arise 
        with regard to each of the five khandhas.
        The five khandhas are the extreme limit as the basis for the 
        assumption of self and what pertains to self, as we have seen. The 
        five khandhas have been classified as past, future or present, as 
        internal or external, as gross or subtle, as inferior or superior, 
        and as far or near. There are numerous conditions for each of the 
        ruupas and naamas classified as khandha to be of great variety. We 
        cling and we have wrong view with regard to ruupas, including the 
        sense-objects and the senses; we cling to the body from head to toe 
        and we take it for self. We take cittas, feelings and the other 
        cetasikas for self. When seeing arises we take it for ‘my seeing’. 
        When akusala cetasika such as attachment or sobhana cetasika such as 
        generosity arises, we take these cetasikas for self. There are 
        numerous objects of clinging and of wrong view, but all of them have 
        been classified as five khandhas.
        By the development of insight the dhammas that are classified as the 
        five khandhas will be seen as impermanent, dukkha and anattaa.

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

        [Non-text portions of this message have been removed]



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