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Labelling
This concise instruction of 'Bhutam
bhutato passati' was sufficient for people with keen insight (during the
Buddha's time) who could contemplate on simple and bare guidance to gain
insight. Later, this type of person became rare and therefore teachers of the
Commentaries explained the necessity of labelling. Hence the argument put
forward by the Elder as follows:
Does not labelling, which in fact amounts to
an introduction of a new set of concepts (pannatti), contradict the actual
instruction of seeing things as they really are? Whereas in samatha,
which has concepts as its objects, labelling takes place naturally such as
setting the mind on the name concept as 'earth, earth' in earth kasina,
apprehending the sign and defining by colour, shape, location, etc., in
mindfulness occupied with the thirty-two aspects of the body, vipassana
is concerned with the awareness of paramatthas, and labelling or
mental noting of sabhava lakkhanas; such as the arising rupa and
nama phenomena, would interfere with the awareness of paramatthas.
Since vipassana is concerned with the self-witnessing of
arammanas or bare sensations, is labelling not superfluous?
The sub-commentarian called such labelling
'tajja pannatti' arising therefrom; pannati or vohara
— name or usage). Heat, a sensation, is a reality (paramattha)
which can be felt without labelling. But there is a name concept
(vohara) for it, 'heat', which can be used by beginners whose samadhi
is not developed enough as a tool to direct the mind to the object.
Here the sensation of heat is sabhava
and the name concept is tajja pannatti. As the practice matures, the
labelling becomes unnecessary and the mind will experience its abject
spontaneously, free from concepts.
In the Visuddhimagga, Mahatika is given the
following:
Na nu ca tajja-pannatti vasena sabhava-dhammo
gahyatiti?
Saccam, gahyati pubbhabhage
Bhavanaya pana vaddhamanaya pannattim samatikkammitva
sabhave
yeva cittam titthati.
(Let us for the sake of argument, pose a question:)
Is it necessary, in the pursuit of the comprehension
of the true nature (sabhava) or reality (paramattha),
to contemplate by way of name concept or labelling, (tajja
pannatti?
It is in deed necessary, to contemplate in the manner (at
least)
in the preliminary stage.
However, despite conceptualizations, the mind,
having gone beyond or abandoned the name concept,
eventually rests on the real nature (paramatthasabhava),.
as mind development (bhavana) matures.
Thus in accordance with the teaching:
'Bhutam bhutato passati', whoever contemplates the four great primaries,
namely earth, fire, water, air or extension, heat, cohesion, mobility, note by
mentally labelling as soft or hard, hot or cold, fluidity or solidity, tension
or relaxation; which are all tajja pannatti, belonging to conventional
truth (sammuti-sacca).
Similarly, when he sees, hears, or touches,
he notes as seeing, hearing or touching, which are tajja pannatti.
Although the labelling differs with the difference in the languages, the
ultimate sensations such as stiffness, tension, movement are the same.
With the maturity of samadhi-panna,
objects appear to arise in rapid procession. Hence, as the yogi gains
experience in his practice, he will shift from noting with labelling to just
noting, especially when he reaches udayabbaya nana, where he needs to
keep pace with the fast rising phenomena, and more so at bhanga nana.
Thus, at these stages, there are two choices for the yogi. If he wishes to
stick to labelling, he will suffer a dampening effect in his practice and at
the same time miss some of the objects. If he wishes to grasp all the objects,
then he will, do so without labelling.
At times, while he is noting the primary
target with labelling, other phenomena might come into the avenue of his mind
door. These tend to be noted without labelling, or simply known.
As much as it is not possible for a child,
who is beginning to learn a language, to understand the sentences by mere
scanning without spelling and pronouncing the words, it is impossible for a
beginning practitioner to reach concentration without noting by labelling. As
much as it is inappropriate far an adult to continue spelling and pronouncing
the words, it is inappropriate for an experienced yogi to continue labelling at
the higher nanas.
The analogy is the case of a child who
cannot pronounce at first. It spells the letters of the word (e.g., cat or rat)
arid later pronounces the word. However, as it matures it need not spell the
word, but is able to pronounce it directly, and even understand the words,
sentences and paragraphs by mere scanning.
There have been instances where a few among
the less intelligent youngsters and even adults practise by vocally labelling
the objects at the initial stage. On the other hand, there are others among the
intelligentsia who practise a 'choiceless' method, that is with mere looking at
the object and without going to the trouble of mentally labelling going counter
to the Buddha's teaching. It is not known whether the latter type of person
attains any, samadhi or nana At this stage the application of two jhanic
factors, namely, vitakka and vicara is necessary.
The Triple characteristics
(Sankhata Lakkhana)
If one sees sabhava lakkhana, one will
discern the mentality materiality (nama-rupa) together with its
conditions. With continued and concerted effort, one sees the trio of moments
or phenomena, i.e., the beginning, the middle and the end (according to sutta)
or the arising, the presence and the dissolution (according to Abhidhamma).
In the beginning, one observes only the middle
of the rise or fall, and, later, the beginning and the middle and not quite the
end, as the yogi is occupied with noting the arising phenomena relentlessly.
While the yogi is noting one arammana, another one arises before the
preceding one vanishes, and so on. This happens because the samadhi is
not strong enough.
At this point, I might mention that one
cannot know the Sankhata Lakkhana without first experiencing the
Sabhava lakkhanas. If one does otherwise, then it is like painting a
picture in the air without using a canvas, This will amount to mere
imagination. This will serve as a reminder to imaginers.
Common Or Universal
characteristics
(Samanna Lakkhana)
On the fulfilment of Sankhata
Lakkhanaand the application of viriya and samadhi, the yogi
will realise the impermanence of things (dhammas) deny the assertions of
permanence and admit the truth of impermanence. It is like the case of an
accused person standing trial, denying his criminal offence and pleading nut
guilty. However, on persistent trial, he starts confessing his offence. The
same goes with the truth of Impermanence. The fact of Impermanence is confessed
to the yogi who understands. In samanna, if one mark, namely anicca,
is thoroughly seen, the remaining marks can be seen.
The problem is, how does the yogi understand?
Does he understand from the books or the teacher? The answer is 'No'. He
understands from self-experience, by noting the sabhavas. Thus will he
understand the three characteristics (tilakkhana) of nama-rupa,
namely, anicca, dukkha and anatta. These are known as common
or universal characteristics. Sometimes, anicca is apparent, at other
times, dukkha or anatta. When samanna lakkhanas are seen,
vipassana nana arises.
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