What are the resistance and designation aspect of thoughts
I assume you are referring to a specific passage from DN 15 (MahÄnidÄna Sutta) which describes how sensory contact (phassa) is dependent on âname-and-formâ (nÄmarĆ«pa). It breaks this down by showing how contact has two parts: the physical conditions coming together (called âresistance,â patigha) and the mental conditions which draw attention, process, and react to the experience (called âdesignation,â adhivacana).
As for âthoughts,â I guess you mean the mano-samphassa (âmental sense contactâ) with the âdhammÄyatana,â or the domain of mental stimuli that arise dependent on the manas (âmindâ) with mental awareness (mano-viññÄnam).
Just breaking this down to make the question + answers meaningful to others who may be reading, and to help with clarity. Buddhism gets technical!
As for the answer, people more familiar with the TheravÄdin Abhidhamma could give you a formal answer from those texts where this is surely analyzed or discussed in detail. Iâm not super familiar with that ATM, so Iâll answer w/ my reading of the EBTs.
In the suttas, the domain of mental-contact is not considered physical in the same way as the other five sense domains. That is, it is differentiated in certain ways from the other five senses, which are all said to have recourse to the mind-sense. In the TheravÄdin Abhidhamma, as I understand, the mind-sense is basically considered identical to mental consciousness in general, not to a specific physical organ. In later Abhidhamma texts there is the idea of matter in the heart where the mind consciousness is based in some way (hadayavatthu), but that is a later idea and also not the same as e.g. the eye. I think that this exegesis â the former, where the mind-sense is just general awareness in the mind â is the general position of the EBTs.
At SN 35.235, there is a discussion of the various sense faculties (indriya). There, it says:
Youâd be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body. âŠ
Youâd be better off sleeping. For I say that sleep is useless, fruitless, and unconsciousness for the living. But while youâre asleep you wonât fall under the sway of such thoughts that would make you create a schism in the Saáč gha. I speak having seen this drawback.
Notice how the passage talks about the other sense organs as physical faculties that can be damaged or mutilated, but when it comes to the mind it doesnât talk in the same way, and instead talks about sleeping, i.e. temporarily blurring or shutting down conscious experience. This again implies that the mental sense is basically referring to the faculty or potential of mental awareness generally, which does not have resistance like the body or ear but can only be shut down.
Now, the suttas talk about sense contact at all six senses in the same way, which makes the mind look like it is equivalent to the first five senses. That is,
(sense faculty + sense stimuli â sense consciousness) = sense contact. From this though we should not assume that there is no nuance to how these things operate. For example, the eye receives light, it doesnât actually make contact w/ a physical object, unlike the body. Likewise, as said before, the five senses are contrasted to the mind, which receives and knows the input from all of them, whereas physical sense-consciousness alone is almost non-sensical and non-reflective. So itâs really mental consciousness, the mind âknowing,â that makes us conscious beings.
Whew! Thatâs a lot. And still havenât directly touched on your question. I think this context should help shed light indirectly on the issue though. I would say that, from one perspective, the âresistanceâ aspect of contact applies to the five physical senses, which are all known and picked up by the mind sense (i.e. consciousness, basically), as well as the other mental processing faculties (basically vedanÄ, saññÄ, sankhÄrÄ/cetanÄ, as in the ânÄmaâ-group).
On the other hand, we could say that âresistanceâ refers to the structural components of the organ+stimuli itself coming together, in which case the thought would be like some kind of external, mental rĆ«pa. Often these have rĆ«pa-characteristics, i.e. a mental image or concept carrying physical characteristics of shape, dimension, color, time, etc. It also gets a bit more complicated if we want to understand how to work mental stimuli that are beyond mental impressions of experiences in the five physical senses into this model, like if we talk instead about rĆ«pÄvacara contact, i.e. in describing jhÄnic experiences. There, it could be that the mental stimulus + faculty of mental awareness coming into contact for the experience to occur is the âresistance,â and that the corresponding vedanÄ/saĂ±Ă±Ä are the âdesignation.â After all, these still fall within ârĆ«paâ and nÄmarĆ«pa. Itâs hard to say though.
My broad opinion is to take the ârĆ«paâ part as the components coming together, and the ânÄmaâ part as the derived mental factors that process and react to those components. âFeelingâ for example is part of ânÄma,â but technically âfeelingâ is said to arise from basic sense contact. So this gives me the impression that all sense contact itself is more ârĆ«pa,â but in actual experience, you cannot separate these things and they co-exist, hence the resistance-designation discussion.
Practically speaking, itâs not that important to understand how these specific labels apply, but it does of course have some relevance and importance to understanding and letting go of sense contact. The most important thing is:
Forget sleeping! Iâd better focus on the fact that the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.â