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

70227Re: The Nature of Wisdom

Expand Messages
  • kelvin_lwin
    Apr 2, 2007
    • 0 Attachment
      Hi Howard,

      The more I read your position about sanna vs panna, I think the
      ramifications of it goes beyond it. It maybe useful to think in
      terms of five khandas and this article:
      http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_43.html

      Excerpt: A second major domain where the word sankharas applies is
      among the five aggregates. The fourth aggregate is the sankhara-
      khandha, the aggregate of volitional formations. The texts define the
      sankhara-khandha as the six classes of volition (cha cetanakaya):
      volition regarding forms, sounds, smells, tastes, tactile objects,
      and ideas. Though these sankharas correspond closely to those in the
      formula of dependent origination, the two are not in all respects the
      same, for the sankhara-khandha has a wider range. The aggregate of
      volitional formations comprises all kinds of volition. It includes
      not merely those that are kammically potent, but also those that are
      kammic results and those that are kammically inoperative. In the
      later Pali literature the sankhara-khandha becomes an umbrella
      category for all the factors of mind except feeling and perception,
      which are assigned to aggregates of their own. Thus the sankhara-
      khandha comes to include such ethically variable factors as contact,
      attention, thought, and energy; such wholesome factors as generosity,
      kindness, and wisdom; and such unwholesome factors as greed, hatred,
      and delusion. Since all these factors arise in conjunction with
      volition and participate in volitional activity, the early Buddhist
      teachers decided that the most fitting place to assign them is the
      aggregate of volitional formations.

      - Kel
    • Show all 3 messages in this topic