Sylvester wrote:The hypothetical "manufacturing" of the external reality, in my view, is discounted by the explanation of the process of cognition in MN 28. What accounts for contact is tajja samannahara, plus the indriya and ayatana. Whether or not tajja samannahara is in place, MN 28 posits that the ayatana can "be"; this independance of the ayatana from tajja samannahara is what gives the external some objective reality, and not an exclusively subjective one.
It would be helpful to give translations of some of those Pali terms (such as tajja samannahara) when you use them. Some of us are not so fluent...
Here's a link to MN28: http://www.accesstoinsight.org/tipitaka ... .than.html
I guess you mean passages like:
"And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that 'This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw [MN 21], "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding." So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha's bidding is done.'