Ven. Kiribathgoda Gnanananda Thero in The Supreme Bliss Of Nibbana (p48) wrote:Those who fail to understand the real significance of this all important doctrine mistake it to be thus; there are five aggregates - form (rupa), feeling (vedana), perception (sanna), fabrications (sankhara) and consciousness (vinnana), and out of these, form as materiality whilst other four aggregates as mentality. Also some describe materiality as physical body and mentality as mind.
The Enlightened One discovered this eternal truth, unraveled the mystery of being by comprehending, in all its fullness. We should learn the meaning of nama-rupa from the teaching of the Buddha.
SN 12.2: Paticca-samuppada-vibhanga Sutta wrote:"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form."
vinasp wrote:The five aggregates of clinging may be just views of self.
vinasp wrote: The five aggregates of clinging may be just views of self.
vinasp wrote:Hi kirk5a,
Quote: "No, because self-identity views are abandoned at stream entry, yet
further clinging remains."
Do you know what Pali word is being translated as "abandoned"?
If identity-view is said to be "abandoned", what is meant by this?
Are the views no longer regarded as true? Have they completely ceased?
Does it mean that one has started to remove these views?
Then the thought occurred to Ven. Channa, "I, too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, steadfast, & released in the resolution of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, 'But who, then, is my self?' But this thought doesn't occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?"
kirk5a wrote:... "I, too, think that ...
http://www.accesstoinsight.org/tipitaka ... .than.html
vinasp wrote:Hi everyone,
The five aggregates and the five aggregates of clinging are described in
SN 22.48 - link to ATI version:
http://www.accesstoinsight.org/tipitaka ... 2.048.than.
If they wanted people to understand the form aggregate as "ones own body"
then why did they describe it in this way:
The Blessed One said, "Now what, monks, are the five aggregates?
"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate."
[ similar descriptions follow for the other items, feeling, and so on.]
This is a description which includes all the form in the entire cosmos.
It seems, to me, to be intended to cover every form that one can think of,
rather than simply ones own body.
His mindfulness that 'There is [x]' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by not appropriating anything in the world. This is how a monk remains focused on [x] in & of itself.
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