Post # 29- Practicing  Buddhist  Meditation at Home - Insight Meditation (Wisdom – Part 2)

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We discussed in Post # 28, how the ‘form’ (rupa) aggregate in the name-form (nama-rupa) aggregation can be understood. We will discuss in this Post how the other four aggregates in nama can be understood through deductive and inferential knowledge, thus validating the understanding obtained through learning the Dhamma,(Suthamaya Ganna). We will also see why the teaching describes them as the five aggregates of clinging (pancha upadana skanda).  By understanding the true nature of these five aggregates of clinging which is identified to represent I or Me, one sees the true nature of this living being.

My attempts at grasping  the essence of this teaching as best as I can from my research, gives me this opportunity to bring to your attention some salient points on the 'Name' aggregate, to evoke your interest in the subject. We want to know the working of our body-mind complex not as we have traditionally understood  it, but  exactly as it is. 

In a Dhamma discussion on Vibbajawada (analytical review of dhamma), the learned monk Ven. Kothmale Kumara Kassapa describes the name aggregate as follows. "It is a very deep and profound part of the Dhamma and has to be fully understood to gain wisdom". 
I will give below to the best of my understanding the relevant facts that I gathered from this discussion.

Quoting the Abbhidhamma text this learned Monk explains that - "when  an external signal (bahira aramuna) impacts on the relevant body part, it is recognized  by directing the mind's consciousness (Vinnana) to this  particular sense door (pancha duwara wajjanaya). Thus the mind recognizes these signals through consciousnesses arising in the different sense doors (faculties). These are referred to in Dhamma as, chakku (eye) vinnana, sotha (ear) vinnana, ghana(nose) vinnana, divya (tongue) vinnana, kaya ( body) vinnana. This consciousness is only an effect (a Vipaka Sitha ) of past Kamma and ceases without any further function.

Further,  when this external stimulus (bahira aramuna), the respective body faculty (eye, ear, nose etc.) and the consciousness referred to above, arises together (thinnan sangathi passo; passa pachaya vedana) they give rise to 'contact' (passa). This contact in turn gives rise to feelings (Vedana). This is also  only an effect (a Vipaka Sitha ) of past Kamma and ceases without any further function. Thus we come to understand  the heap of feelings arising in the mind as present moment experiences through the different faculties, which the  Dhamma refers to as the Vedana Skanda (heap of feelings).

Simultaneously when the mind experiences contact, say through the faculty eye; this external signal (bahira aramuna) is experienced in the mind as a perception (Sanna).  Thus the mind knows and is aware that an external signal such as a colour or shape has been experienced in the faculty eye. Similarly external signals such as sounds, smells, tastes and tactile sensations  are also conveyed to the mind through the other faculties of  ear, nose, tongue and body. Thus a heap of perceptions arising from the faculties of eye, ear, nose, tongue, body are experienced by the mind. These are also only effects ( Vipaka Sith ) of past Kamma and ceases without any further function. When we understand this process we validate what the Dhamma refers to as the Sanna Skanda (heap of perceptions) in our living experience.

Along with the  feelings and perceptions referred to above, arising in the mind are thoughts and volitional formations, which culminates as a heap of present moment living experiences (Dhammas) formed from such causes and conditions. This we understand as the Sankara Skanda ( heap of volitional formations). 

The mind experiences these diverse  feelings, perceptions and volitions with mind consciousnesses. It then  relates them to past life experiences which come alive when these arise. The mind thus creates a present moment living world of names and forms and experiences them with mind consciousnesses.  They thus manifest as the Vinnana Skanda (a heap of mind consciousness). This consciousness is also only an effect (a Vipaka ) of past Kamma and ceases without any further function. The  consequence however that one must understand is that the mind tends to flavor them in a manner that is akin to them from past experiences,  as pleasant, unpleasant or neutral and reacts by word, deed and thought generating new Kamma (prapanchcha) having the potentiality to create further re-becoming (samsara).. 

This is how I understood the explanations about this matter from this learned Monk listening to the above discussion 

We also note as explained in Dhamma, that the mind does not perceive such present moment life experiences through any other part except through the above aggregates (skandas). The mind also functions as a faculty supporting  the arising and maintaining of these skandas, thus manifesting as the mano ayathana (mind faculty) as referred to in Dhamma. This mano ayathana along with the other five faculties of the body, form the six faculties, that we know as the  Sala-ya-thana. 

These four mind based skandas along with rupa-skanda described in Post # 28, form the five aggregates known in Dhamma as the panchas skanda.  Thus we see that this living being is a composite of five groups of factors or aggregates. One also sees that these present moment experiences do not render any other factor, and therefore establishing that there are only these five aggregates and nothing else that is undergoing life experiences.

We also saw in Post 25 that due to avidyaya (not knowing) we tend to develop some wrong views about these aggregates, such as – these aggregates are mine; they are me or I exist in them etc., arising from the unwholesome roots of Thanna (craving), Manna (ego), Ditti (wrong view), resulting in a Sakkaya Ditti, a concept of I/Me/Mine. This Sakkaya Ditti gives rise to desire, attachment and clinging, to these aggregates. Thus the living being manifests as the five aggregates of clinging (Pancha Upadana Skanda) referred to in Dhamma.  

Let us now attempt to see the true nature of the Form aggregate as it experiences the present moment, through this insight meditation process. With deeper contemplation, by developing momentary concentration on the present moment experiences as objects of attention, and using vidarshana to see them through a penetrative vision dissecting them into parts, we attempt to see their real nature. For example when one treats breathing as an aramuna (object of attention), one realizes that breathing (whether in or out) is in a state of constant change. That is a breath arises, stays and ceases. This is followed by a new breath undergoing the same process. This nature is known in the Dhamma as viparinama or impermanence.  This process with one breath followed by the next goes on and on. Thus you experience what has been taught in Dhamma as the impermanence (Annitha) of the breath.

We also see that breathing, with its nature of impermanence (Annitha), is not done by any owner who has them in his/her domain and control. Also breathing does not happen due to the will or determination of this owner, but happens due to other causes and conditions. This is described in Dhamma as the non-self (annatha) nature of breathing, as the 'Being' experiencing them has no active part in the process. One also notes that this breathing with a nature of annitha and annatha thus arises, stays and ceases without the participation of a I or Me (an owner).

Due to limitation of space in this blog Post, I will discuss the nature of the other parts of the ‘form’ aggregate undergoing the experience of living, in a similar manner in the next post- Insight Meditation (Wisdom – Part 3)