For the first of the above types of wisdom, which arises due to investigation, to be successful quickly, one must have the support of previously developed knowledge, which arises from wisdom based on learning. Without this, and developing contemplative thought on one’s own, one may come to understanding, but only with difficulty.
The wisdom which is attained by means of Insight, arises in six fields, these being:
1. The 5 Aggregates (Khandha).
2. The 12 Spheres of Sense (Ayatana).
3. The 18 Elements (Dhatu).
4. The 22 Faculties (Indriya).
5. The 4 Noble Truths (Ariya Sacca).
6. The 1 Dependent Origination (Pat& #3642;iccasamuppada).
These are the ground from which Wisdom arises. One can choose any of these six for Contemplation. When Samadhi is based on any one of these six, one will develop Insight accordingly.
Here we will only consider the Five Aggregates which are quite sufficient as a basis on which to develop mindfulness and wisdom. These five aggregates may be briefly divided into two groups :
1. The Aggregate of Form (Rupa Khandha).
2. The Aggregate of Mind (Nama Khandha).
We are firmly attached to the aggregate of form, so that we think of our bodies as being Our Selves. This is because we do not see the Three Characteristics, and so cannot get rid of Grasping.
What hides the Three Characteristics (Ti Lakkhana)?
Only if one can see the Three Characteristics will Grasping die away. Then what conceals these Three Characteristics? The continuity (Santati) of body and mind is what conceals Impermanence (Anicca). If, with wisdom, one closely observes one’s Continuity of Existence, one will see Impermanence quite clearly.
First of all one must consider one’s own body as it was in the past. It started as a young baby, lying in it s cradle. After some time, it became a small child, growing up into a large child, and then to a youth, still growing up; until it becomes a man of some social standing. Then it grows old, becoming part blind, part deaf, with teeth falling out, hollow cheeks, parched and shrivelled skin, wrinkled like cords, with fading strength. Even eating and lying down become unpleasant, and if it walks anywhere, it grumbles and mutters continually.
Every organ and part of the body changes ; the form of the body which was graceful, beautiful and smooth, becomes shrivelled and wrinkled and not a pleasant sight. Then in the end, it dies, which is the finish of the body. Truly, the formations of body are impermanent.
As for the formations of the Citta. The Citta continually arises and dies away. Then it arises anew, either in the past, present or future, and in any one of the three realms, of Sense Desire, of Form or of Formlessness. Then it dies away rapidly and disappears. This is the Serial (Santati) Nature of the Citta. To get rid of this, one must become detached from thoughts and knowledge of objects in the three times. When one has let go of objects of the three times, one finishes with becoming. The ceasing of becoming is the same thing as the ceasing of thoughts. When thoughts cease, the Citta is then steady, with no past or future.
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