VIPASSANĀ (DHAMMAS CONTEMPLATION ― THE FIVE CLINGING-AGGREGATES)
Hence, in the ‘Mahā∙Sati∙Paṭṭhāna Sutta’, The Buddha describes such insight knowledge under ‘Dhammas Contemplation’: (*)
(*) D.II.9 (§383) ‘Mahā∙Sati∙Paṭṭhāna∙Suttaṃ’ (‘The Great Mindfulness-Foundation Sutta’)
Again and further, bhikkhus, a bhikkhu abides contemplating dhammas in dhammas in relation to the five clinging-aggregates (pañcasu upādāna∙kkhandhesu).
And how then, bhikkhus, does a bhikkhu contemplate dhammas in dhammas in relation to the five clinging-aggregates?
Here, bhikkhus, a bhikkhu understands:
‘[1] Such is materiality (rūpaṃ), such materiality’s origination (iti rūpassa samudayo), such materiality’s extinction (iti rūpassa atthaṅgamo);
‘[2] such is feeling (iti vedanā), such feeling’s origination (iti vedanāya samudayo), such feeling’s extinction (iti vedanāya atthaṅgamo);
‘[3] such is perception (iti saññā), such perception’s origination (iti saññāya samudayo), such perception’s extinction (iti saññāya atthaṅgamo);
‘[4] such are formations (iti saṅkhārā), such formations’ origination (iti saṅkhārānaṃ samudayo), such formations’ extinction (iti saṅkhārānaṃ atthaṅgamo);
‘[5] such is consciousness (iti viññāṇa), such consciousness’s origination (iti viññā∙ṇassa samudayo), such consciousness’s extinction (iti viññāṇassa atthaṅgamo).’
- Thus he abides contemplating dhammas in dhammas internally (ajjhattaṃ),
_ or he abides contemplating dhammas in dhammas externally (bahiddhā),
_ or he abides contemplating dhammas in dhammas internally and externally (ajjhatta∙bahiddhā).
- He abides contemplating originating phenomena (samudaya∙dhammā) in dhammas;
_ or he abides contemplating perishing phenomena (vaya∙dhammā) in dhammas;
_ or he abides contemplating originating&perishing (samudaya∙vaya∙dhammā) phenomena in dhammas.
Or mindfulness that ‘there are dhammas’ is founded just sufficient for knowledge, sufficient for mindfulness.
And he abides independent, and does not cling to anything in the world.
Thus then, bhikkhus, a bhikkhu abides contemplating dhammas in dhammas in relation to the five clinging-aggregates.
________
The bhikkhu’s contemplating dhammas in dhammas internally and externally corresponds to his contemplating the five aggregates of past, future, and present, internal and external, gross and subtle, inferior and superior, far or near, which corresponds to his understanding, such is materiality, such is feeling, such is perception, such are formations, and such is consciousness. Such understanding corresponds to his penetrating the Noble Truth of Suffering. When The Buddha afterwards says the bhikkhu contemplates originating and perishing phenomena in dhammas, again it corresponds to the bhikkhu’s contemplating the five aggregates’ origination and extinction.
FOUR FOUNDATIONS = FIVE AGGREGATES, ETC . = THE ALL
What then are the four foundations of mindfulness? They are mindfulness founded in four objects of contemplation (anupassanā): (*) the body (kāya), feelings (vedanā), consciousness (citta), dhammas (dhamma).
(*) In S.V.IV.ii.1 ‘Paṭilābha∙Suttaṃ’ (‘The Acquisition Sutta’)(Myanmarese ref.―S.3.175), the Buddha explains: ‘The mindfulness (satiṃ), bhikkhus, one acquires (satiṃ paṭilabhati) in relation (ārabbha) to the four mindfulness foundations (cattāro satipaṭṭhāne): this is called, bhikkhus, the mindfulness faculty (sat∙indriyaṃ).’ And in PsM.III.viii.35 ‘Sati∙Paṭṭhāna∙Kathā’ (‘Discussion of Mindfulness-Foundation’), Ven. Sāriputta explains, for example, in connection with body-contemplation: ‘The body is the foundation (kāyo upaṭṭhānaṃ), not the mindfulness (no sati); the mindfulness is the foundation as well as the mindfulness (sati upaṭṭhānañca∙eva sati ca). With that mindfulness, with that knowledge (ñāṇena), he contemplates that body.’
The four foundations of mindfulness correspond to the vipassanā range, which is the five aggregates: (*)
(*) FOUR CONTEMPLATIONS ~ FIVE AGGREGATES: the commentary to the ‘Mahā∙Sati∙Paṭṭhāna' sutta (§382) explains that The Buddha discusses body contemplation (kāy∙ānupassanā) for apprehension of only the materiality aggregate (rūpa∙kkhandha∙pariggah∙ova); He discusses feeling contemplation (vedan∙ānupassanā) for apprehension of only the feeling aggregate (vedanā∙kkhandha∙pariggah∙ova); He discusses consciousness contemplation (citt∙ānupassanā) for the apprehension of only the consciousness aggregate (viññāṇa∙kkhandha∙pariggah∙ova). In order therefore to discuss also the apprehension of the perception- and formations aggregate (saññā∙saṅkhāra∙kkhandha∙pariggaham∙pi), He then discusses dhammas contemplation (dhamm∙ānupassanā) (as those two aggregates are discussed under contemplation of the hindrances and enlightenment factors). Contemplation of all five aggregates, however, He gives under contemplation of the aggregates/bases/Truths. Hence, the commentary (§382) also explains that while body contemplation is purely for the apprehension of the material (suddha∙rūpa∙pariggaho), and feelings- and consciousness contemplation are purely for apprehension of the immaterial (suddha∙arūpa∙pariggaho), dhammas contemplation is for apprehension of materiality and mentality mixed (rūp∙ārūpa∙missaka∙pariggahaṃ).
1) Body contemplation corresponds to contemplation of the materiality aggregate.
2) Feelings contemplation corresponds to contemplation of the feeling aggregate.
3) Consciousness contemplation corresponds to contemplation of the consciousness aggregate.
4) Dhammas contemplation in relation to the five hindrances and seven enlightenment factors corresponds to contemplation of the perception aggregate and formations aggregate; dhammas contemplation in relation to the five aggregates, twelve bases, and four Noble Truths, corresponds then to contemplation of all five aggregates.
It is then not very difficult to understand that the only way to fully understand the five aggregates, to abandon their origin, to realize their cessation, and to develop the practice leading to their cessation, is to practise the four foundations of mindfulness. Vice-versa, to practise the four foundations of mindfulness means to fully understand the five aggregates, to abandon their origin, to realize their cessation, and to develop the practice leading to their cessation. The vipassanā range is all five aggregates, all twelve bases, both body and consciousness, and all four foundations of mindfulness.
THE ONLY WAY (VIPASSANĀ ― BODY CONTEMPLATION)
…
Different types of construction calmness/coolness area awareness (
viewtopic.php?f=41&t=4700) (Samatha v. vipassana?)
…
The Buddha says that to make a complete end of suffering (sammā dukkhass∙antaṃ), one needs to penetrate each of the four Noble Truths with one’s own direct, practical knowledge. That is:
1) One needs fully to know and penetrate materiality, feeling, perception, formations, and consciousness of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near. This is the same as to say one needs to know and penetrate ultimate materiality and ultimate mentality.
2) One needs to penetrate and abandon the origin of materiality, feeling, perception, formations, and consciousness of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near. This is the same as to say one needs to penetrate and abandon dependent origination in regular order.
3) One needs to penetrate and realize the cessation of materiality, feeling, perception, formations, and consciousness of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near. This is the same as to say one needs to penetrate and realize dependent origination in negative order.
4) One needs to develop and penetrate the practice leading to the cessation of materiality, feeling, perception, formations, and consciousness of past, future, and present, internal and external, gross and subtle, inferior and superior, far and near. This is the same as to say one needs to develop and penetrate samatha and vipassanā.
In the same way, according to those quotations and discussions, The Buddha says that the destruction of suffering (dukkha∙kkhaya) is impossible unless one has directly known, fully known, and abandoned the five aggregates; unless one has directly known, fully known, and abandoned the six internal and external bases; unless one has directly known, fully known, and abandoned the all. And He says the taints’ destruction (āsavānaṃ khayaṃ) requires that one knows and sees all five aggregates and their origination and extinction. By extension, according to those quotations and discussions, this means the Deathless is realized (Amataṃ sacchikataṃ hoti) only if one has contemplated all four foundations of mindfulness.
In that case, there is really no need for us again to explain that when The Buddha in the ‘Mahā∙Sati∙Paṭṭhāna’ sutta explains vipassanā, He is clearly explaining vipassanā with regard to all five aggregates, both materiality and mentality.
THE FOUR FOUNDATIONS OF MINDFULNESS
Let us quote it again:
D.II.372
The only way, bhikkhus, is this path, for beings' purification, for sorrow and lamentation's overcoming, for pain and displeasure's disappearance, for the true way's attainment, for Nibbāna's realization: that is, the four foundations of mindfulness.
Afterwards, The Buddha gives an outline of the four foundations of mindfulness:
D.II.373
What are the four?
[1] Here, bhikkhus, a bhikkhu abides contemplating the body as a body, ardent, discerning, mindful, removing covetousness and displeasure for the world.
[2] He abides contemplating feelings as feelings, ardent, discerning, mindful, removing covetousness and displeasure for the world.
[3] He abides contemplating consciousness as consciousness, ardent, discerning, mindful, removing covetousness and displeasure for the world.
[4] He abides contemplating dhammas as dhammas, (*) ardent, discerning, mindful, removing covetousness and displeasure for the world.
(*) dhammas: The Buddha uses this word in many ways. For example, as the sixth external base, it means all objects cognized by the mind apart from the objects cognized by the eye, ear, nose, tongue and body. Here, it refers to various objects of contemplation, including objects that He has already mentioned under the first three foundations of mindfulness. Hence, to avoid misunderstanding, the term is here left untranslated.
In each case, The Buddha explains the bhikkhu's practice as contemplation that is ardent, discerning and mindful, removing covetousness and displeasure for the world. After this introduction, The Buddha then explains each contemplation. Body-contemplation is fourteen contemplations, feelings-contemplation is one, consciousness-contemplation is one, and dhammas-contemplation is five contemplations: all in all twenty-one contemplations.
In S.V.III.v.2 'Samudaya·Suttaṁ' ('The Origin Sutta'), The Buddha explains the origin of each of the four foundations of mindfulness: the origin of the body is nutriment (āhāra); of feelings is contact (phassa); of consciousness (citta) is mentality-materiality (nāma·rūpa) (see dependent origination); and the origin of dhammas is attention (manasikāra). And in S.III.I.vii.9 'Rādha·Suttaṁ' ('The Rādha·Sutta'), The Buddha explains that 'this body with consciousness' and all 'external signs' is the five aggregates of past, future, or present, internal or external, gross or subtle, inferior or superior, far or near.
…
Sixteen Knowledges
…
Samudayadhammanupassi
The knowledge of arising and passing away of formations consists of two forms of knowledge. The first is seeing the momentary arising and passing away of formations (khaṇato) and the second is to see the causal arising and ceasing of formations (paccayato). Each of these again is also divided into three parts:
…
Vayadhammanupassi
After the meditator is able to discern both the momentary arising of dhammas and the causal arising of dhammas he then contemplates again and again the passing away of dhammas and the cause of the passing away of dhammas (vayadhammanupassi).
…
Samudayavayadhammanupassi
After the meditator is able to discern both the momentary cessation of dhammas and the causal cessation of dhammas he then contemplates again and again both the arising and passing away of dhammas together. This involves discerning both the momentary arising and momentary passing away of dhammas and the causal arising and causal passing away of dhammas (samudayavayadhammanupassi).
…
For example: THE FOURTH SET OF FOUR — ('The Mindfulness-of-Breathing Sutta') — Here, mindfulness of breathing fulfills dhammas contemplation (dhamm·ānupassanā), the fourth foundation of mindfulness. Here, it is only vipassanā meditation.
Not Just Mindfulness Of Not Just Mental Objects (dhamm·ānupassanā) (
viewtopic.php?f=41&t=1923) (Mindfulness Of Mental Objects (dhammanupassana))