WHO IS READING this book? Is the reader a man, a woman or Vedana? What will be the answer? Vedana being one of the five aggregates or composites (Pancakkhandha) is called Vedanakkhandha, hence the right answer will be that Vedanakkhandha is reading. It is not U Phyu or U Me who is reading.

In the Paticcasamuppada, it is said, “Phassa paccaya Vedana” which means depending on Phassa (contact) there arises Vedana. This is the effect of the foregoing cause.

Agaian it may be asked, “When and where does Vedana arise?” The answer is Vedana arises whenever there is Phassa (contact) preceeding it. It arises in the eye base, ear base, nose base, tongue base, body base and mind base. With whom do we dwell? We dwell with vedana. Vedana is like the sky. Whenever one points one’s finger there is the sky. Similarly there is not a single moment which is free from Vedana. It is to be observed in one’s self with knowledge and awareness. The Buddha said to the Nakulapita, that any one in possession of Khandhas, claims that he is free from Vedana for a single moment is nothing but stupidity. Vedana is ubiquitous; it exists everywhere. Some Yogis seek Vedana because of the ignorance of the presence of Vedana. Wherever and whenever sensory organ comes into contact with an object, there arises Cakkhu Samphassaja Vedana (feeling caused by the eye consciousness). Whenever ear comes into contact with a sound there arises Sota Samphassaja Vedana (Feeling caused by ear consciousness). In like manner whenever nose, tongue, body or mind reflects there arises the respective Vedanasss – Ghana Samphassaja Vedana, Jiva Samphassaja Vedana, Kaya Samphassaja Vedana, Mano Samphassaja Vedana and so on. Occasionally there arise Sukha Vedana, Dukkha Vedana and Upekkha Vedana (indifference) according to desirable, undesirable and neutral objects.

Vipassana Meditation can lead one to the realisation of Nibbana. Everybody knows pain is Vedana, however, it is not sufficient for the intending Yogi to know. He ought to know how much more than that. When he meditates on Vedana, and if he still finds Vedana, it cannot be said that is right on the point because if he still finds Vedana existing he is said to find Vedana Nicca i.e., he finds Vedana which is PERMANENT AND ENDURING. It is not so. The Buddha said, “Vedanam Aniccam”, which means Vedana is not Permanent and Enduring. Vedana like other Khandhas cannot remain for two consecutive moments the same. It arises and vanishes immediately. Therefore it is for the Yogi to cognise with insight (Anicca), the perishing of Vedana. The life of Vedana is one/two, i.e., it arises and the moment, it perishes.

By way of examples, it is just like the sensation of itching. At first it is unbearable but gradually the intensity of it diminishes and eventually the sensation of itching totally disappears.

In other words, at the beginning the degree of intensity is at the maximum, then it drops to the medium intensity, then again it drops to the minimum intensity and finally it disappears. In the same way a pain, ache or illness appears with great intensity at first and is followed decreasing intensity. Illusioned by Santati (seeming continuum) it appears to be a long continuous feeling. However in that continuum there is the phenomenon of arising and vanishing. Therefore, it is for the Yogi to cognise that Vedana (feeling) arises and vanishes, and that it is not a long continuous pain or aches is generally believed. However Yogis are advised not to force themselves into thinking that Vedana arises and vanishes, but to observe closely with insight, the arising as well as the vanishing or Anicca, which the Dhamma is always revealing. It is not to be forgotten that when a Yogi is to contemplate on Vedana, the Paticcasamuppada should never be lost sight of; otherwise the Yogi will never arrive at the Truth.

For instance, if there arises Sukkha Vedana (pleasurable feeling), and if the Yogi fails to observe and contemplate on the arising and perishing (Anicca) of it, there will inevitably follow Upadana which again will cause Kammabhava to arise and as a result, Jati, Jara Marana and etc., will come about. Thus the whole chain of Paticcasamuppada will continue its ceaseless revolution. This is how the revolution of Paticcasamuppada starts from the middle.

On the other hand, if the Yogi observes and contemplates on the arising and perishing of Sukha Vedana, Tanha (craving) for it will not be able to arise and if there is no Tanha, the arising of Upadana will not take place and when there is no Upadana, Kammabhava cannot arise. Hence Jati, Jara, Marana, etc., will not arise. So the chain of Paticcasamuppada will be cut asunder in the middle of it.

When Dukkha Vedana is not observed and contemplated in the aforesaid manner – Soka, Parideva, Dukkha, Domanassa, Upadaya, etc., will inevitably follow, as such the whole train of the Paticcasamuppada will start revolving from the end.

In the same way, if Upekkha Vedana, is not observed and contemplated properly, there will inevitably arises Avijja and the consequence will be the starting of Paticcasamuppada in the beginning.

Failure to observe and contemplate on the three kinds of Vedana properly will cause the Paticcasamuppada to resolve in the beginning, in the middle and in the end.

If the observation and contemplation is done promptly and properly, the links in the chain of Paticcasamuppada will be broken asunder in the beginning, in the middle and in the end.

The Buddha said that when Sukha Vedana is followed by Tanha, the realisation of Nibbana, can never be attained; similarly, when Dukkha Vedana is followed by Dosa and Domanassa, the realisation of Nibbana can never be attained.

When Upekkha Vedana is not contemplated upon, there will arise Avijja (Moha) and consequently Paticcasamuppada will start revolving from the beginning. Therefore, the Yogi, is urged to observe and contemplate on the arising and perishing. In the Nidana Vagga Samyutta, it is said, “Asava Nirodha Avijja Nirodha”. It means when on is free from Asava, Avijja becomes Vijja and as such Paticcasamuppada is broken from the beginning. Paticcasamuppada can be broken asunder in three placesm wherever and whenever the three kinds of Vedana are contemplates and observed closely. Unless this is done the Paticcasamuppada will start from the middle, from the end and from the beginning.

Sukkha, Dukkha and Upekkha Vedana arise and perish alternately. In the absence of observation and meditation on them, there will arise Avijja, which will cause Sankhara to arise and so on, the whole process of Paticcasamuppada will follow.

For instance, Vinnana, will arise because of Sankhara. Vinnana means Patisandhi Vinnana (rebirth consciousness) which is generally Apaya Patisandhi. (The Buddha by way of analogy, compares the earth (soil) on his finger nail to those who attain Sugati, and the earth of this whole universe to those who fall into Apayagati).
 

VEDANANUPASSANA (MEDITATION ON VEDANA)

Vedana arises whenever there is the impact of the three phenomena, i.e., sensory organ, object and consciousness. The impact of these three is Phassa. The proximate cause is Phassa (contact). It is said, “Phassa paccaya Vedana” because of Phassa, there arises Vedana.

Therefore, Vedana is not to be purposely searched for. It arises whenever and wherever there is Phassa (contact). Vedana arising on eye base, ear base, nose base and tongue base is Upekkha. Vedana arising in the body is either Sukha or Dukkha. The Vedana which arises in the mind is either Somanassa or Domanassa.

Sometimes one may enjoy Somanassa Vedana (Pleasurable Sensation) when one is in favourable and pleasant surroundings. At other times, one may experience Domanassa Vedana when one is dissatisfied with one’s unfavourable surroundings or adverse business or family matters.

Sometimes one may experience Upekkha when one resigns oneself to one’s own Kamma whatever may come.

The Late Maha Thera Mogok Sayadaw, for the benefit of intending Yogis, formulated and laid down easy method of Vedananupassana Meditations as follows:

1. Six external visitors:

 i. Upekkha Vedana arising on Eye base
 ii. Upekkha Vedana arising on Ear base
 iii. Upekkha Vedana arising on Nose base
 iv. Upekkha Vedana arising on Tongue base
 v. Sukha Vedana arising on Body base
 vi. Dukkha Vedana arising on Body base

 These six are called external visitors.

2. The three internal visitors:

 i. Somanassa Vedana on Mind base
ii. Domanassa Vedana on Mind base
 iii. Upekkha Vedana on Mind base

3. Three Hosts Vedanas

 i. Inbreathing and outbreathing with Somanassa Vedana in the event of Joy, pleasure or in the state of elation.

 ii. Inbreathing and outbreathing with Domanassa Vedana in the event of displeasure, pain and despair.

 iii. Inbreathing and outbreathing with Upekkha Vedana in the event of neither pleasure nor displeasure.

It is important for the Yogi to contemplate on Vedana where and when it arises. It has been a general practice to fix it on the chest or on the head, but Vedana appears anywhere in the body as an appropriate time, so it cannot be said that this sort of practice is right. It is like aiming an arrow at a wrong target. It may be said that nobody can make an agreement with Vedana. Nobody can fix Vedana in any particular place. It will arise where there is Phassa preceding. When a Yogi finds and believed that the Vedana he meditates on in one moment is the same in another moment, it must be said that he has a long way to go. The Buddha said, “Vedanam Bhikkhave Aniccato Janato passato”. It means “Monks, it must be cognised and seen with insight that Vedana is transient, impermanent and never remains the same for two consecutive moments”. If the Yogi fails to cognise and perceive with insight wisdom that Vedana is Anicca he is still off the track (It is generally believed that Vedana is a long continuous suffering).

It i to be fully understood that Vedana revealing all the time, that not only does it arise but also perishes. It may be due to lack of right practice that one does not gain penetrative insight of Vedana.

In the Satipatthana Sutta, it is said, “Samudaya Dhammanupassiva Vedanusa Viharati Vayadhamma rupassiva Vedanasu viharati. Samudaya vaya dhamma nupassive vedanasu viharati”. It means that the Yogi, must dwell meditation on the arising of Vedana and perishing of Vedana and both the arising and perishing of Vedana is not to be sought after purposely. It is generally believed that when one gets pain, ache, or illness, it is called Vedana but Vedana is more than that. It is prevalent all the time. One of the six Vedana is arising either on the eye, ear, nose, tongue, body and mind.

There is not a single moment that is free from Vedana, so the Yogi must try to cognise, comprehend the arising and perishing of the Khandhas of which Vedana is one.

The arising and perishing is Anicca; the comprehension or insight of it is Magga. Hence it will run thus, Anicca and Magga, Anicca and Magga, and when there is no other intruding Kilesas (defilement and impurity) between Anicca and Magga, Magga Phala (Path and Fruition) can be attained in this very life (Anguttara).

When the perishing or passing away of Vedana is noted or comprehended it is Aniccanupassana, whereas, when a Yogi practises just only the noting of the Vedana, it is called Nama Pariccheda Nana, which is not a higher knowledge or higher Nana.
 

THE EFFECT OF VEDANA ON THE PUTTHUJJANA AND ON THE ARAHAT

Vedana appears all the time and at every moment on the whole body with the exception of hair, finger-nails, toe-nails and dry skin.

Vedana (feeling) and Citta (consciousness) are Sahajata Dhamma (co-arising, co-existing and co-dissolution) and they arise and perish together.

An ordinary Puthujjana (worldling) who is not well informed on Ariyadhamma stumbles over a stump and sprains his foot. Not only does he suffer the physical pain, but also suffer Domanassa (Vedana); again he craves for the healing of the pain, so in him there arises Tanha. He is never aware of the arising of Domanassa Vedana, nor is he aware of craving for the healing (Tanha). This is Avijja. Hence when a Puthujjana suffers Vedana it can be said that he is thrusted four times with a spear.

Firstly, he suffer pain )Dukkha Vedana), secondly, he suffers Domanassa Vedana (mental suffering), thirdly, he craves for healing (Tanha) and fourthly, he is unaware of the arising of Domanassa or Tanha which )unawareness) is Avijja. Hence by way of analogy, he is compared to a man thrusted four times with a spear.

In the case of An Arahat, when he suffers Vedana, he only suffer physically, as mental suffering does notarise in him, because he has already eradicated and uprooted Domanassa by Magga Phala.

The Ariya or the disciple of Ariya, meditates on the Sukha or Dukkha Vedana as the arising and perishing of it (Anicca), and as such to him neither does it becomes “Vedana paccaya Domanassa”, nor “Vedana paccaya Tanha”, but it becomes “Vedana paccaya Panna” instead. In other words, Vedana does not become the cause of either Domanassa or Tanha, but it becomes the cause of wisdom, because Vedana has realised what it really is, i.e., Vedana is Anicca, impermanence and unenduring, and cannot remain for two consecutives moments the same time.

Under the delusion Vedana is believed to be a durable continuous and incessant pain.

While meditating, the Yogi is bound to get Dukkha Vedana. By analogy, it may be compared to the thrust of a spear. Each thrust must be retaliated; this means whenever Domanassa arises, it must be meditated on as mere arising and perishing (Anicca).

Therefore, when meditation on arising and perishing is done promptly, Domanassa cannot arise and consequently Soka, Parideva and Upayasa cannot arise. Thus the Paticcasamuppada is cut asunder in the middle.

Avijja is to be clearly understood as a factor which is, co-arising, co-existing and co-dissolving with the other factors, i.e., Tanha or Soka, Parideva and Domanassa, and as such when these factors (Tanha, Soka, Parideva, Domanassa) are eliminated, Avijja cannot remain as Avijja, but it becomes Vijja (Vijja Udapadi). When Vijja appears in place of Avijja it must be understood that Paticcasmuppada is broken in the beginning – “Avijja Nirodha Sankhara Nirodha”.

During the meditation, when the sensation of itching appears on the body, one should not fail to meditate upon the arising and perishing of it; failure to do so is the opportunity for Lobha, Dosa and Moha to creep in.

Reference to the Diagram  is invited. It is said, “Vedana paccaya Tanha”. It is important that the entry of Magga (Vipassana Magga or Pubbabhaga Magga) must be made between Vedana and Tanha or in other wrds, Yogi must meditate upon the arising and perishing of what ever Vedana that arises, so that the linking of Vedana with Tanha cannot take place. Section II cannot link with Section III. Reference to the Diagram is invited. The link in the chain of Samsara or Paticcasamuppada is broken; or Paticcasamuppada is broken asunder in the middle.

Sotapatti, Sakadagami, Anagami and Arahatta Magga are attained at this point, i.e., between Vedana and Tanha; in other words Tanha is cut away from Vedana by Magga.

It is said, “Vedana Nirodha Tanha Nirodha, Tanha Nirodhoti Maggo.” It means when Vedana is exterminated, and when Tanha is automatically exterminated and when Tanah is exterminated, Magga is attained. When the cause is killed, the effect cannot take place, so Vedana is meditated upon as Anicca, there will not arise Tanha (desire, lust or craving).

The Late Maha Thera Mogok Sayadaw stated that in the ultimate sense, it was not the Elevated Golden Pallanka (throne) on which Our Lord Buddha attained the Supreme Enlightenment, but real Paramattha Buddhahood, was attained at the point where Tanha was cut out from Vedana.

It may be considered by some that this statement is exceptional and uncommon, but it is quite true that the Paramattha Buddha attained the Supreme Enlightenment on the Elevated Golden Pallanka (throne) under the Bodhi Tree.

Now it may be seen how important it is for the Yogi to try to unlink Section II and Section III of Paticcasamuppada. The unlinking is nothing but meditating on Vedana as arising and perishing (Anicca) so that Tanha may not arise.

In conclusion, it must be emphasised again that there is no other salvation except Vipassana Meditation which can rescue the worldling from the damnation of Apayagati (woeful abode).
 

IS THE SWAYING MOTION OF THE BODY COMPATIBLE WITH THE PRACTICE OF VIPASSANA MEDITATION

During the life time of the Buddha, Maha Thera Kappina visited Jetavana Monastery where the Buddha was residing. In a place not for from the Buddha, he sat with folded legs and body erect calmly observing the practice of mindfulness. The Buddha seeing the Thera called the monks and said, “O monks, do you notice any swaying motion of the body or of the mind of that Thera?” “No Sir”. Replied the monks, “we do not see any swaying of the body or of the mind of the There who is sitting there in the midst of the monks”.

“O! Monks”, continued the Buddha, “when concentration or mindfulness is practised for several times, the swaying motion of the body or of the mind does not take place, because concentration (which is he cause of calmness) has been practised for several times”. (Maha Vagga Samyutta)

In the Patisambhida Magga, vide Anapana Sati Katha, it is said, ‘The body or Mind of the Yogi who practises the concentration of Anapana Samadhi (Samatha) will not sway, nay, not in the least, either on the body or mind’ Now it is clear that the Yogi who practises Anapana Sati Samadhi in accordance with the teaching of the Buddha will not sway either physically or mentally. This is said of pure Samatha and only Samatha – pure and simple.

It should not be forgotten that there are three stages of developement in the Buddha Sasana, namely; Sila, Samadhi and Panna. Here Panna means Vipassana Panna (higher wisdim).

Nobody could deny that Samadhi is higher, nobler and more virtuous  than Sila, whereas Panna is higher, nobler and more virtuous than Samadhi, hence Panna is said to be the higher and noblest of the virtues because it is only Panna which will enable the Yogi to exterminate all the Kilesas (defilements) and attain Nibbana. It is the embodiment of all Ariya Magganga with Samma Ditthi as its leader. In the Samatha, Samma Samadhi is the leader, therefore Samatha cannot claim to be the practice of all embracing Panna, i.e., Vipassana Panna, which can be attained by the practice of meditating on the phenomenon of arising and perishing of one of the Pancakkhandha. Therefore it can be definitely mentioned here that in Vipassana Meditation there simply cannot be any swaying of either body or mind because it embraces the right attitude and the right knowledge (Yonisomanasikara and Maha Kusala Nana Sampayutta Citta). It is known that there are cases of rigidity, fainting, unconsciousness, dementia and collapse in some placed in Burma.

In the case of pure Vipassana, it must be definitely mentioned that such unpleasant events will never occur as it is impossible for a Vipassana Yogi because the practice itself is Maha Kusala Nana Sampayutta Citta under the guidance of Samma Ditthi and Samma Sankappa.

Samma – right; Ditthi – view. Sama Ditthi – Right View; therefore the Yogi who has the right view and right thought and Yonisomanasikara (right attitude) gains Yathabhuta Nana, which means seeing things as they really are, or viewing Pancakkhandha as they really are, i.e., arising and perishing (Anicca and Dukkha Sacca).

Therefore it must be emphatically mentioned here for the benefit of those intending Yogis that it is absolutely impossible in Vipassana to experience such undesirable incidents. Nowhere in the Pali Canons nor in the Commentaries are instances of such unhappy or undesirable incidents to be found, therefore Yogis are advised to be very careful in the choice of preceptors on Vipassana Meditatioin.

Footnote:

It is generally believed that ache, pain, illness and suffering are Vedana. Vedana is more than that.

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