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it is well known that in the suttas we find two descriptions.
One in terms of "beings"/"concepts" and one in terms of various "subdivisions" (khandhas/sense bases/elements, etc).
In many cases this distinction seems rather important in mental cultivation instructions. For example, expositions on metta, etc use the "conceptual" language:
http://www.accesstoinsight.org/tipitaka ... ml#brahma1" onclick="window.open(this.href);return false;
I.e. the concept of metta is developed."That disciple of the noble ones, headman — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the awareness-release through good will is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.
On the other hand, many of the instructions in the Satipatthana Sutta http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false; use the "subdivisions" language, and these are the parts typically used for "vipassana" approaches such as Goenka's, which initially focusses on vedena:
or Sayadaw Mahasi's, whose instructions tend to involve elements (translated as "properties" here):"When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.' When feeling a painful feeling not of the flesh, he discerns, 'I am feeling a painful feeling not of the flesh.' When feeling a pleasant feeling of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.' ...
I.e. contemplation of the body in terms of harness/softness, fluidity/cohesion, heat/cold, motion/distension. [Mahasi's instructions talk particularly about the motion aspect - feet or abdomen.]"Furthermore...just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.'
And, of course, there are the various other satipatthanas that may be discerned: mind, dhammas, which are of the "subdivision" type.
Suttas where insight into anicca, dukkha, and anatta is developed tend to employ the "subdivision" language, e.g. the second discourse:
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Whereas the "conceptual" meditation objects such as metta do not seem to lead to those insights."Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.' But precisely because form is not self, form lends itself to dis-ease. And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'
... feeling ... peception ... fabrications .... conciousness.
...
"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
... feeling ... peception ... fabrications .... conciousness.
They do have benefits, however:
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Are there any suttas where contemplation of conceptual objects leads to insight into the characteristics, etc?"Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?
"One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One's mind gains concentration quickly. One's complexion is bright. One dies unconfused and — if penetrating no higher — is headed for the Brahma worlds.
Mike