"I"
&
&
The Self
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It seems that the "I" is dependent on the view of a pervasive Self , related to the clinging khandhas; namely:
- form in bāhirani āyatanāni (in saḷāyatana), and the form that constitutes the body of satta.
- feeling and perception (in bāhirani āyatanāni (dhammas), and in satta),
- feeling and perception (in bāhirani āyatanāni (dhammas), and in satta),
- consciousness (first as a raw output of sense-consciousness alone (in saḷāyatana); then later on (once the sensual-indriyas have descended), as an output of sense-consciousness, plus added mental forms, feelings perception & thoughts (maññāna, papañca,) purely from satta); to be fed to dathu-consciousness in viññāṇa nidāna.
In other words, the sense-consciousness-of the khandhas of nāmarupa, turns to a consciousness to which is added the clinging-khandhas of satta. (see here for more)
- volitional formations accompanying the process all the way.
In other words, the sense-consciousness-of the khandhas of nāmarupa, turns to a consciousness to which is added the clinging-khandhas of satta. (see here for more)
- volitional formations accompanying the process all the way.
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"I" is due to the idea of a pervasive Self.
While the correct view should be the following:
While the correct view should be the following:
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"'Having directly known the all (sabba) as the all, and having directly known the extent of what has not been experienced through the allness of the all, I wasn't the all, I wasn't in the all, I wasn't apart from the all, I wasn't "The all is mine." I didn't affirm the all. ... "'Consciousness without feature/sign (viññāṇaṃ anidassanaṃ), endless, radiant all around, has not been experienced through the earthness of earth ... the liquidity of liquid ... the fieriness of fire ... the windiness of wind ... the allness of the all.' MN 49 |
Acknowledging that Buddha did not even see a Self at that level.
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The "pseudo-self" grabs nāmarūpa's khandhas as his. And that brings forth the notion of "I am".
The "pseudo-self" grabs nāmarūpa's khandhas as his. And that brings forth the notion of "I am".
The notion of "I am" being there, there is the descent of the faculties. And the mere sense-consciousness becomes an elaborated consciousness-of satta's (clinging) khandhas, fed later on to dhatu-consciousness in viññāṇa nidāna.
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See Indriya.
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