Vol.3 No.1 January, 1993
Words of Dhamma
Na vedanaṃ vedayati sapañño, sukhampi dukkhampi bahussuto’pi. ayañca dhīrassa puthujjanena mahā viseso kusalassa hoti.
- A person with wisdom is not affected by sensation, either pleasant or unpleasant, being well-trained. Between the sage and the worldling, this is the great difference in skill.
- Salla Sutta, Saṃyutta Nikāya, 36.6
Vedanā Within This Very Body
- by S. N. Goenka
(The following is a translation of an article of Samvedanā which originally appeared in the Hindi Vipassana Patrika Aug. 1983.)
The entire universe exists within this fathom-long body. Within this very body turns the wheel, the process of becoming (bhava). Within this body is the cause that sets in motion the wheel of becoming. Within this body is found freedom from the turning of the wheel of becoming. Within this body is found the way to achieve freedom from the wheel of becoming.
For this reason, investigation of the body is of paramount importance for a meditator whose goal is liberation. Unless one acquires a correct understanding of the immediate physical reality of oneself—the reality that is the basis of one's existence—the wheel of becoming will continue to rotate within. As this proper understanding develops, little by little the turning of the wheel is arrested until at last one is liberated from the bondage of becoming.
The five physical senses and the mind are all based on the body. Through these six doors come all our contacts with the world outside. The universe exists for us only when it actually enters into contact with any one of these doors. A visible form, for example, exists for us only when it comes into contact with the eyes; otherwise it has no actual existence for us. Similarly, to exist for us, a sound must come into contact with the ears, an odour with the nose, a taste with the tongue, a tangible object with the bodily structure, a thought or fantasy with the mind. Otherwise for us they have no real existence. The entire universe manifests through these six doors that are based within the physical structure. Therefore, it has been rightly said that the entire universe exists within this fathom-long body.
To investigate the reality of oneself in a scientific way, a meditator must lay aside all beliefs, philosophies, imaginations, and dogmas. In order to arrive at the ultimate truth of oneself, it is necessary to work only with the truth, and to accept as true only what one has experienced for oneself. If one explores truth in this way, all the mysteries of nature will reveal themselves. The meditator begins by encountering gross, solidified, apparent truths, and from that level penetrates towards subtler truths. At last one reaches a stage in which all delusions are overthrown and the ultimate reality is laid bare.
By experience the meditator realizes that from the contact of eyes and visible form, eye consciousness arises—the mental cognition of the fact that contact has occurred. The meditator also realizes that the contact produces a vibration, a sensation that spreads throughout the body, just as striking a bronze vessel at one point will cause the entire vessel to vibrate. Once the contact has been cognised, the process of perception occurs: the visible form is recognized as, for example, a man or a woman, black or white, beautiful or ugly. Not only is it identified, but it is also evaluated as good or bad, positive or negative, welcome or unwelcome contact. And according to the evaluation given to the object, the vibration that arose at the moment of contact now takes on a colouration. If the object is evaluated as good, the sensation is felt as pleasant, and if it is evaluated as bad, the sensation is unpleasant. Finally, if the sensation is experienced as pleasant, the mind reacts with craving, and if it is unpleasant, the mind reacts with aversion. Thus, the meditator clearly understands how consciousness, perception, sensation, and reaction—the four segments of the mind—actually function.
Craving intensifies pleasant sensation, and pleasant sensation intensifies craving. Aversion strengthens unpleasant sensation, and unpleasant sensation reinforces aversion. One who meditates properly will understand how from the base of bodily sensations starts a vicious cycle that continues turning with gathering momentum. This is the wheel of becoming, of misery.
The same process follows when contact occurs between the ear and sound, nose and odour, tongue and taste, body and tangible object, mind and thought. In this way the wheel of becoming continues rotating, impelled by craving and aversion. By observing this process objectively without any preconceptions, a meditator who practises ardently attains freedom from craving and aversion, and stops the turning of the wheel of becoming.
Come, meditators! Let us learn to observe objectively the process that arises from bodily sensations in order to achieve liberation from the wheel of becoming, and by doing so to attain real happiness.
Vedanā in the Practice of Satipaṭṭhāna
- by Vipassana Research Institute
The practice of the fourfold satipaṭṭhāna, the establishing of awareness, has been highly praised by the Buddha in many places in the suttas. Mentioning its importance in the Mahāsatipaṭṭhāna Sutta, the Buddha called it ‘ekāyano maggo’—‘the only way for the purification of beings, for overcoming sorrow, for the extinguishing of suffering, for entering the path of truth and experiencing nibbāna (liberation)’.
In this sutta, the Buddha presented a practical method for developing self-knowledge by means of kāyānupassanā (constant observation of the body), vedanānupassanā (constant observation of sensations), cittānupassanā (constant observation of the mind), and dhammānupassanā (constant observation of the contents of the mind).
To explore the truth about ourselves, we must examine what we are—body and mind. We must learn to observe these directly within ourselves. Accordingly, we must keep three points in mind—
1) The reality of the body may be imagined by contemplation, but to experience it directly, one must work with vedanā (bodily sensations) arising within it.
2) Similarly, the actual experience of the mind is attained by working with the contents of the mind. Therefore, in the same way as body and sensations cannot be experienced separately, the mind cannot be observed apart from the contents of the mind.
3) Mind and matter are so closely interrelated that the contents of the mind always manifest themselves as sensations in the body. For this reason the Buddha said—
Vedanāsamosaraṇā sabbe dhammā.
Whatever arises in the mind is accompanied by sensations.
Therefore, observation of sensation offers a means—indeed the only means—to examine the totality of our being, physical as well as mental.
Broadly speaking, the Buddha refers to five types of sensations:
1.Sukhā vednā--pleasant body sensation
2.Dukāvedanā--unpleasant body sensation
3.Somanassa vednā--unpleasant mental feeling
4.Domanassa vedanā--neither unpleasant nor unpleasant sensation, whether of body or mind.
In all references to vedanā in the Satipaṭṭāna Sutta the Buddha speaks of sukhā vedanā, dukkhā vedanā, i.e., the body sensations, or adukkhamasukhā vedanā, which in this context also clearly denotes neutral body sensations. The strong emphasis is on body sensations because they work as a direct avenue for the attainment of fruition (nibbāna) by means of strong dependence condition (upanissaya paccayena paccayo), i.e. the nearest dependent condition for our liberation. This fact is succinctly highlighted in the Paṭṭhāna, the seventh text of Abhidhamma Pitaka under the Pakatūpanissaya, where it is stated:
Pleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbāna) by strong dependence condition.
Unpleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.
The season (or surrounding environment) is related to pleasant sensation of the body, and attainment of fruition by strong dependence condition.
Food is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.
Lying down and sitting (i.e., the cushions, the position, etc.) is related to pleasant and unpleasant sensation of the body, and attainment of fruition by strong dependence condition.
From the above statement it is clear how important vedanā, sensation, and especially body sensation, is on the path of liberation. The pleasant and unpleasant body sensations, the surrounding environment (utu), the food we eat (bhojanaṃ), and the sleeping and sitting position, the mattress or cushions used etc. (senāsanaṃ)—are all responsible for ongoing body sensations of one type or another. When the sensations are experienced properly, as the Buddha explained in Satipaṭṭhāna Sutta, these become the nearest dependent condition for our liberation.]
There are four dimensions to our nature: the body and its sensations and the mind and its contents. These provide four avenues for the establishing of awareness in satipaṭṭhāna. In order for the observation to be complete, every fact must be experienced, as it can by means of vedanā. This truth-exploration will remove the delusions we have about ourselves. Likewise, to come out of the delusions about the world outside, the truth about the contact of the outside world with our own mind-and-matter phenomenon must be explored. The outside world comes in contact with the individual only at the six sense doors: the eye, ear, nose, tongue, body and mind. Since all these sense doors are contained in the body, every contact of the outside world is at the body level.
The traditional spiritual teachers of India, before the Buddha, in his day and afterwards, expressed the view that craving causes suffering and that to remove suffering one must abstain from the objects of craving. This belief led to various practices of penances and extreme abstinence from external stimuli. In order to develop detachment, the Buddha took a different approach. Having learned to examine the depths of his own mind, he realised that the external object and the mental reflex of craving is a missing link: vedanā. Whenever we encounter an object through the five physical senses or the mind, a sensation arises; and based on the sensation, taṇhā (craving) arises. If the sensation is pleasant we crave to prolong it, if it is unpleasant we crave to rid of it. It is in the chain of Dependent Origination (patīccasamuppāda) that the Buddha expressed his profound discovery:
Saḷāyatana-paccayā phassa
Phassa-paccayā vedanā
Vedanā-paccayā taṇhā.
Dependent on these six sense-spheres, contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.
The immediate cause for the arising of craving and, consequently, of suffering is not something outside of us but rather the sensations that occur within us.
Therefore, just as the understanding of vedanā is absolutely essential to understanding the interaction between mind and matter within ourselves, the same understanding of vedanā is absolutely essential to understanding of vedanā is essential to understanding the interaction between mind and matter within ourselves, the same understanding of vedanā is essential to understand the interaction of the outside world with the individual.
If this exploration of truth were to be attempted by contemplation or intellectualisation, we could have easily ignored the importance of vedanā. However, the crux of Buddha’s teaching is the necessity of understanding the truth not merely at the intellectual level, but by direct experience. For this reason, vedanā is defined as follows—
Yā vedetī ti vedanā, sā vedayati lakkhaṇā, anubhavanarasā...
That which feels the object is vedanā; its characteristic is to feel, it is the essential taste of experience…
However, merely to feel the sensations within is not enough to remove our delusions. Instead, it is essential to understand ti-lakkhaṇā (the three characteristics) of all phenomena. We must directly experience anicca (impermanence), dukkha (suffering), and anatta (substancelessness) within ourselves. Of these three, the Buddha always gave importance to anicca because the realisation of the other two will easily follow when we have experienced deeply the characteristic of impermanence. In the Meghiya Sutta of the Udāna, he said—
Aniccasaññino hi, Meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ.
In him, Meghiya, who is conscious of impermanence the consciousness of what is substanceless, is established. He who is conscious of what is substanceless wins the uprooting of the pride of egotism in this very life, that is, he realises nibbāna.
Therefore, in the practice of satipaṭṭhāna, the experience of anicca, arising and passing away, plays a crucial role.
The Mahāsatipaṭṭhāna Sutta begins with the observation of the body. Here several different starting points are explained—observing respiration, giving attention to bodily movements, etc. It is from these points that one can progressively develop vedanānupassanā, cittānupassanā and dhammānupassanā. However, no matter where the journey starts, everyone must pass through certain stations on the way to the final goal. These are described in important sentences repeated not only at the end of each section of kāyānupassanā but also at the end of vedanānupassanā, cittānupassanā and each section of dhammānupassanā. They are—
Samudaya-dhammānupassī vā viharati.
Vaya-dhammānupassī vā viharati.
Samudaya-vaya-dhammānupassī vā viharati.
One dwells observing the phenomenon of arising.
One dwells observing the phenomenon of passing away.
One dwells observing the phenomenon of arising and passing away.
These sentences reveal the essence of the practice of satipaṭṭhāna. Unless these three levels of anicca are practised, one will not develop wisdom. Therefore, in order to practise any of the fourfold satipaṭṭhāna, one has to develop the constant thorough understanding of impermanence, which in Pāli is known as sampajañña.
In other words, one must meditate on the arising and passing away of phenomena (anicca-bodha), objectively observing mind and matter without reaction. The practice of samudaya-vaya-dhammā (impermanence), should not be merely a contemplation or process of thinking or imagination or even believing; it should be performed with paccanubhoti, (direct experience). Here the observation of vedanā plays its vital role, because with vedanā a meditator very clearly and tangibly realizes samudaya-vaya (arising and passing away). Sampajañña in fact is knowing the arising and passing away of vedanā, and thereby, all four facets of our being.
It is for this reason that the three essential qualities: to remain ātāpī (ardent), sampajāno, and satimā (aware) are invariably repeated for each of the satipaṭṭhānas. And as the Buddha explained, sampajaa is observing the arising and passing away of vedanā. Hence the part played by vedanā in the practice of satipaṭṭhāna should not be ignored; or this practice of satipaṭṭhāna will not be complete.
In the words of the Buddha—
Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, bhikkhave, tisso vedanā.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ, pariññāya cattāro satipaṭṭhānā bhāvetabbā.
Meditators, there are three types of bodily sensations. What are the three? Pleasant sensations, unpleasant sensations and neutral sensations. Having completely understood these three sensations, meditators, the four-fold satipaṭṭhāna should be practised.
The practice of satipaṭṭhāna is complete only when one directly experiences impermanence. Body sensations provide the nexus where the entire mind and body are tangibly revealed as an impermanent phenomenon leading to liberation.
1993 APPOINTMENTS
Junior ATs
Bansari Shah (Mandvi, Kutch)
Kusum Zaveri (Bhuj Kutch)
Chetna Sanghvi (Bhuj Kutch)
Geeta Dholakia (Bhuj Kutch)
Jayes Soni, Modasa (Guj.)
Piyush Savla & Deepa Savla (Bombay)
Chanchal Savla (Bombay)
Dropadi Chaudhari (Ahmedabad)
Devchand & Jyoti Gala (Bombay)
Savitri Bajaj (Calcutta)
Durga Periwal (Delhi)
Manju Vaish (Delhi)
Anagarika Sharan Shila (Kathmandu)
Rajesh Mehta (Rajkot)
Kantibhai (Madras)
Falguni Seth (Morbi)
Mrs. Gyani U. Dhakhwa, (Kath.)
Mrs. Nanimaiju A. Shakya, (Kath.)
Mrs. Vednath Acharya, (Kath.)
Mrs. Bodhibajrabajracharya, (Kath.)
Mrs. Suman Taparia (Bombay)
Mrs. Vimala Taparia (Bombay)
Larry Jack & Ruth Senturia (Canada/U.S.A.)
Assistant Teachers
Shyam Sundar Taparia (Bombay)
Mr. Sudhir Shah (Baroda)
Mrs. Madhuri Shah (Baroda)
Ramanik Mehta (Bhuj, Kutch)
Veena Gandhi (Bombay)
Dr. Raman Khosla (Igatpuri)
Gopal Sharan Singh (Nainital)
Mrs. G. Sharan Singh (Nainital)
Ilaichi Ben (Bombay)
Pushpa Shah (Bombay)
Pushpa Toshniwal (Ajmer)
Sher Singh (Jaipur)
Ernst Arnold (Switzerland)
Karen Arnold (Switzerland)
Rick Hammersley (Australia)
Georgie Hammersley (Australia)
David Stinson (Australia)
Sam Stinson (Australia)
Don MacDonald (Australia)
Sally MacDonald (Australia)
Ian Heatherington (U.K.)
Senior ATs
Mr. M.M. Khandhar
Mrs. M.M. Khandhar
Mr. Vimalchand Surana
Mr. Rajaram Beri
Michael Barnes (Australia)
Trish Barnes (Australia)
Ross Reynolds (New Zealand)
Klaus Helwig (France)
Nadia Helwig (France)
Kirk Brown (U.K.)
Reinette Brown (U.K.)
Coordinators
All ATs who have been previously announced as centre coordinators are now Deputy Teachers (upāharya).
Dr. & Dr. (Mrs.) B.P. & K. Gandhi are now Deputy Teachers with responsibility for coordinating Dhamma Mahī as well as Dhamma Dīpa.