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Re: [Pali] Pa~ncakkhandha, part 2.

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  • Bryan Levman
    Dear Nina, Thanks for your clear and helpful explanations, Metta, Bryan ________________________________ From: Nina van Gorkom To:
    Message 1 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.

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