June 24, 2024 at 6:07 am
#50450
Keymaster
Q1, Q2, Q3: Ajjhatta kāya = ajjhatta rupa, ajjhatta vedana, ajjhatta sanna, ajjatta sankhara, ajjhatta vinnana AND Bahidda kāya = bahidda rupa, bahidda vedana, bahidda sanna, bahidda sankhara, bahidda vinnana.
- In other words, ajjhatta and bahidda kāya are parts of the panca upadanakkhandha. In many instances, the Buddha referred to panca upadanakkhandha as “kāya” in the sense of “collection.” For example, “kāye kāyānupassi viharati” refers to the contemplation of panca upādānakkhandha. P.S. In the same way, “vedanāsu vedanānupassi viharati” refers to the contemplation of the types of vedanā in panca upādānakkhandha. “Citte cittānupassi viharati” refers to the contemplation of citta (overall effect of vedana, sanna, sankhara, vinnana.) “Dhamme dhammānupassi viharati” refers to the contemplation of all those concepts.
- In the suttas (and in Abhidhamma), each of the entities rupa, vedana, sanna, sankhara, and vinnana (components of the pancakkhandha (or panca upadanakkhandha) are shown to have 11 components: atita, anāgata, paccuppanna, ajjhatta, bahiddha, oḷārika, sukhuma, hīna, paṇīta, dūre, santike.
- P.S. Here, “atita, anāgata, paccuppanna” is one way to separate out. Ajjhatta,bahiddha, or oḷārika, sukhuma or hīna, paṇīta or dūre, santike are other ways. There is overlap among them. For example, Ajjhatta rupa includes atita, anāgata, and paccuppanna types/variations of rupa.
That is discussed in detail for rupa in the post “Difference Between Physical Rūpa and Rūpakkhandha.” (a similar division of 11 types holds for vedana, sanna, sankhara, and vinnana.) The following is extracted from that post:
- Altogether there are 11 types included in rūpakkhandha. The Khandha sutta (SN 22.48) (among many other suttā) summarizes what is included in rūpakkhandha. “Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ (atita, anāgata, paccuppanna) ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.”
- The 11 types are past, future, current, internal, external, coarse, subtle, good, bad, far, and near.
This is a bit complex but essential issue. It took me some time to figure out the details. I may have made some contradictory statements in the two posts you mentioned. I will take a look at them and make the necessary corrections ASAP. Thank you for pointing them out.
- This is why I plan to discuss these aspects in more detail in the upcoming posts. (A bit more understanding of Abhidhamma can help, so I am now spending some time on that aspect.) They are deeper aspects that connect the “distorted sanna” concept with Satipatthana/Anapanasati.
- I know that you are trying hard to get a handle on these issues. I assure you that I will get into these issues. But please keep posting comments so I know which areas/concepts need more clarification.