Buddha on sensations

That which feels the object is vedana, its characteristic is to experience, its function is to realize the object...
It follows that in order to realize anything at the experiential level; one has to work with vedana.

Without mind, matter alone cannot feel anything. It is the mind that feels, but what it feels has an inextricable physical element-the sukha-vedana (pleasant sensations), dukkha-vedana (unpleasant sensations) and adukkhamasukhavedana (neutral sensations).

For the actual practice taught by the Buddha, it is this physical aspect of vedana which is of particular importance, since it is the most direct and tangible way to experience the anicca (impermanence) of ourselves, and so to develop wisdom. Anicca is a fact to be realized not by merely relating it intellectually to the outside world. Rather, it must be experienced internally. We must experience ourselvesexperience ourselves as we really are-each a transitory phenomenon, changing every moment. This experience of aniccaexperience of anicca at the level of sensations results in the gradual dissolution of attachment and egotism. Describing the importance of the physical aspect of vedana for the realisation of nibbana (liberation), the Buddha said-

Just as in the sky different windsas different winds in the sky blow from east and west, from north and south, dust-laden or dustless, cold or hot, fierce gales or gentle breezes- many winds blow. So also within the body arise sensations, pleasant, unpleasant or neutral. When a meditator, striving ardently, does not lose his constant thorough understanding of impermanence even for a moment, such a wise person fully comprehends all sensations. Having thus comprehended sensations, within this life he becomes freed of all defilements (and becomes an arahant or vedagu). Such a person, who is vedagu (one who completely understands the sphere of sensations), being established in Dhamma, after death attains the indescribable state beyond the conditioned world because he knows sensations thoroughly (their arising and passing away and also the state beyond sensation).

Again emphasizing the fact that the sensation manifests in the body, he said-


Suppose, meditators, there is a public guest housepublic guest house. People come there from the east, west, north and south. People who are Ksatriyas, Brahmins, Vaishyas and Shudras. Similarly, meditators, various sensations arise in this body-pleasant sensations, unpleasant sensations and neutral sensations arise; pleasant sensations with attachment, unpleasant... neutral... arise; pleasant... unpleasant... neutral sensations without attachment arise.

The above passage clearly describes the process of Vipassana, whereby through observation of sensations in the body (kayasmim), a person can be fully liberated from suffering. First, it describes different types of sensations (pleasant, unpleasant, and neutral) which a meditator easily understands and experiences by practising Vipassana. By constantly observing the sensations in the body, one experiences the characteristic of arising and passing away. This objective unremitting observation is sampajanna (constant thorough understanding of impermanence). According to the Buddha, one who practises sampajanna is a wise personwise person, knowing experientially how sensations arise and pass away within the body as a result of the repeated contact of sense objects. This person knows that when one begins to relish the pleasant sensations and abhorr the unpleasant sensations, misery is generated and multiplies. Without sampajanna, one remains unaware of the deeper unconscious level of the mind. It is in the darkness of ignorancedarkness of ignorance that an unconscious reaction begins towards the sensations. This momentary liking or disliking soon develops into craving or aversion, the reaction repeating and intensifying innumerable times before it bursts forth into the conscious mind. If importance is given only to what happens in the conscious mind, then because of one's ignorance of the underlying reality, one becomes aware of it only after the reaction has occurred repeatedly. One allows the spark of sensationspark of sensation to ignite into a raging fire before trying to extinguish it, resulting in unskilful physical and vocal actions. By practising sampajanna, one learns to observe the sensations within the body objectively, permitting each spark to burn itself out without starting a conflagration. By observing the physical aspect of vedana, one becomes aware of the reality that the vedana that has arisen is impermanent. With this understanding, one remains equanimous and prevents any reaction from occurring. Constant observation of vedana in this manner by anicca-bodha gives rise to detachment. With this attitude, one can prevent not only fresh reactions of craving and aversion, but also eliminate the very habit of reactinghabit of reacting, and thereby gradually come out of suffering by transcending all the sensations and becoming what the Buddha calls a vedagu-



One who is completely detached from vedana, and has gone beyond the entire (field of) vedana (to reach vedana-nirodha) is called vedagu.


Emphasising the arising of sensation in the body which results in the attainment of nibbana, the Buddha said in the Patthana-



Pleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition. Unpleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition.


This shows that the Buddha gave foremost importance to sensation for the realisation of the ultimate truth.

By moving with full awareness, remaining detached from the sensations within and without and observing them objectively, one reaches the cessation of consciousness.


Feeling the same pleasant or unpleasant sensations in the body, an ignorant personignorant person reacts to them and multiplies his or her sankhara. In contrast, a Vipassana meditator with the wisdom of sampajanna emerges from the old habit pattern and becomes fully liberated. Thus our bodies bear witness to the truthwitness to the truth. By observing sensations, we can advance from merely hearing about that truth to experiencing it directly for ourselves. When we meet it face to facemeet it face to face, we become transformed by the truth and faith arises in us, based not on blind belief but on experience.

Dependant Origination

(from Buddha Dharma Education Assocation http://www.buddhanet.net/funbud12.htm)


Today, in this tenth session, we are going to take up a very important topic in Buddhist studies and this is the teaching of dependent origination. I am aware of the fact that many people believe that dependent origination is a very difficult subject and I would not say that there is no truth in that belief. In fact, on one occasion Ananda remarked that despite its apparent difficulty, the teaching of dependent origination was actually quite simple; and the Buddha rebuked Ananda saying that in fact the teaching of dependent origination was very deep. Certainly in the teaching of dependent origination we have one of the most important and profound teachings in Buddhism....

....Let us take a few examples that establish the nature of dependent origination. Let us take first an example used by the Buddha Himself. The Buddha has said the flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp. Let us take the example of the sprout. Dependent upon the seed, earth, water, air and sunlight the sprout arises. There are in fact innumerable examples of dependent origination because there is no existing phenomenon that is not the effect of dependent origination. All these phenomena arise dependent upon a number of causal factors. Very simply, this is the principle of dependent origination.

Quote by Buddha
"In this way, Ananda, conditioned by feeling is craving, conditioned by craving is seeking, conditioned by seeking is gain, conditioned by gain is valuation, conditioned by valuation is fondness, conditioned by fondness is possessiveness, conditioned by possessiveness is ownership, conditioned by ownership is avarice, conditioned by avarice is guarding,[*] conditioned by guarding and resulting from guarding are the taking up of the stick, the knife, contention, dispute, arguments, abuse, slander, and lying. Evil and unskillful actions of many kinds thus appear in profusion."[

On watching the tendency of solidification of experience

Must watch the tendency to understand the 'habit' of solidifying of experiences. And to understand that the psychological pain is 'one of the many faces of the self as is the 'watching of phenomena as a detached observer and non identification.

Must also try to understand what Buddhism talks about dependant origination.

Valuable note from Ravi

All this goes on as H describes it so well. As if we are puppets of some play.... How to bring the kind of attention that is independent of all this, which can see all this. The one which needs to fix this, that and every other thing is a pretender to the crown and expects obeisance. It even begins to use the language and the forms of the work for its purposes.

"What is needed? To remember that being human is an immense privilege and a wonder? Or?

"What does it mean to be free?
"I look forward to this week of work together. Perhaps we can find the place at the edge between what we know and what we do not know...and become available to the unknown."