DHAMMA RATANA – CHAPTER 12: THE THREE VEDANA
DHAMMA RATANA – CHAPTER 12: THE THREE VEDANA
Today’s sermon will be on The Three Vedana (feeling or sensation). Yogis sincerely striving for the attainment of magga and phala will experience these three feelings (Vedana). When experienced a pleasant feeling (Sukha Vedana) one inclines to reflect upon it often and often that you desire this pleasant feeling more and more or all the time. There arises greed (lobha). When it is unpleasant feeling (Dukkha Vedana) you get angry and every thought of it is accompanied by anger (dosa). In the case of indifference feeling (Upekkha Vedana) you are not sure of anything or not clearly aware of things to do or not to do i.e., ignorance (moha). Yogi must overcome greed, anger and ignorance. so as to fulfill his noble desire.
Buddha talked about Vedana in the following order, Sukha, Dukkha, Upekkha. However in practice, yogi experiences (Dukkha Vedana) unpleasant feeling first. This is according to the procedure of practice. Anger is manifested as ill-will and hatred in unpleasant feeling whereas when there is pleasant feeling greed (raga) is manifested as repeated desire for it. Is there any possibility of gaining moral dhamma if you practise with greed and anger?
It is diagonally opposite to Buddha’s Teachings. In Upekkha Vedana i.e., indifference feeling, ignorance (moha) manifested as repeated indecisiveness and delusion. These repeated occurrence of feeling such as greed, ill-will and ignorance must be noted and overcome.
Dukkha Vedana
Motto: The repeated occurrence of ill-will in Dukkha Vedana must be eliminated.
Beginners will certainly encounter first with Dukkha Vedana. As instructed by the Rev. Mahasi Sayadaw, when you are going to practise meditation, choose a secluded place, take up a sitting posture which is most suitable for you, straighten your back with head held up and fix your mind on the rising and falling of your abdomen. When rising, the upward movement due to inhalation, make a mental note “rising”, When falling, downward movement due to exhalation, make a mental note “falling”. You must also notice the successive movement. i.e., the beginning, the middle and the end of each rising and falling movement. It must be a mindful noting.
If noting of 2 sections, that is “rising” and “falling”, is not so effective, then change to noting 3 sections, “rising”, “falling”, “touching”. Touching is the awareness of hardness and heat when your buttocks press the clothes and the floor. Continue noting three sections if it promotes mindfulness. If your mind is not calm and stable yet, you note four sections, “rising”, falling, “sitting”, “touching”. Sitting is the sitting posture of body. Form of body is not to be noticed. When the intention to sit arises, the element of motion (vayo dhatu) push up the body and keep it in an erect posture. Just note “rising”, “falling”, “sitting” and “touching”.
At first yogi may not be able to note distinctly, however with successive earnest noting, he will be aware of the fact that “rising”, “falling”, “sitting”, “touching” is one process, noting of them is another. In other words the rising movement, the falling movement, the sitting action, the touching action are bodily or physical process. Noticing the rising movement, the falling movement, etc. are mental process. They are two distinct processes whereupon he can now distinguish rupa (matter) and nama (mind). Rupa is matter or corporeality which has no consciousness, Nama is mind which is consciousness. Thus yogi has attained Namarupa pariccheda Nana, the stage of knowledge differentiating nama and rupa. At this stage pain and numbness are not vividly experienced, however there is just tiredness and stiffness. Sometimes noting proceeds easily.
By dint of diligent practice yogi arrives at the stage of knowledge of cause and effect. While noting an object (of noting e.g. sitting) as it arises he is aware that a mental process of knowing depends upon an object. He realises that “rising” “falling” “sitting’ “touching” are actions which cause him to note “rising” “falling” “sitting” “touching”. Suppose these “rising” “falling” “sitting” “touching” movements and actions do not occur, then there is nothing to note. Therefore “rising” “falling” “sitting” “touching” movements and actions are the cause and the mental noting of them is the effect. Rising and falling may happen to some yogis in the chest or sometimes at the side and for others at the back or on top of the head. “Rising” and “falling” must be noted wherever they appear. Yogi will also perceive that they do not occur in one place, but shift to other parts of the body. While thus noting, yogi is aware of the fact that rising and falling movements are the cause and noting them is effect. At the same time feeling of unpleasantness (Dukkha Vedana) is no more vivid to him for the reason that when the pain is noted as soon as it arises, it disappears at once. The process is arising pain, instantaneous noting and dissolution; arising, noting, dissolution, so on and so forth.
When yogi continues noting in this manner, he is no longer aware of the pain, however his attention is more on the process of arising and passing away. This is the third stage of the knowledge of the true nature of phenomena – Sammasana Nana. This is a worse stage of knowledge because painful feelings (Dukkha Vedana) occur. Not long before sitting for half an hour or so, pain, numbness, itching, giddiness, swaying, heaviness, pressure, etc. become very conspicuous. Especially for those who have not practised samatha in the past, feeling of pain will be more pronounced.
Now yogi is very unhappy and becomes unbearable. Thence he reflects. “Am I going to suffer like this for the whole sitting or may be for the whole day or tomorrow too”. Thus reflecting anger arises repeatedly. This is the manifestation of anger in the feeling of pain (Dukkha Vedana). Yogi, in fact, practises in order to dispel anger, hatred, etc. however he is now angry, instead of noting it or warding it off. To dispel anger, greed and ignorance is an important factor in insight meditation. Buddha advised to note anger when it arises but not to entertain it long. He also reminds that vivid feeling of suffering must be regarded as a thorn or a dart, and to discard it. A man working in a wood may be pricked by a thorn and suppose he does not take it out and keeps on working, his work will not be done in time. Buddha, therefore, pointed out that when feeling of suffering becomes very strong, it must be expelled like a thorn, otherwise your practice will not progress.
Three Ways of Contemplation
Motto: When sensation of pain arises, note it right away;
just as taking out a thorn.
There are three different ways of contemplation practised by yogi to expel Dukkha Vedana.
(1). Contemplation for the disappearance of pain or feeling of suffering.
(2) Contemplation to get rid of pain at one sitting.
(3) Contemplation to understand the nature of pain.
(1) Yogi practises for the disappearance or dissolution of Dukkha Vedana, in fact, is seeking for pleasure. In other words when one wants to be free from pain, he is desirous of pleasure. That, in deed, is greed. Will a yogi seeking for pleasure gain moral dhamma? No, not indeed, because kilesa (greed is impurity) arises in between notings. Besides. it is not in accordance with Buddha’s advice. There will be no progress in meditation, therefore yogi is unhappy. Buddha’s advice is to practise to understand the nature of suffering, however not to dissolve it.
(2) When feeling of pain arises, yogi may reflect thus, I must get rid of it. This again is anger (Dosa). Will a yogi with a harsh mind gain moral dhamma? Yogi must note to understand the nature of the arising and passing away object, if not the progress in meditation will be retarded or the moral dhamma will not be attained. When anger arises while noting pain, it is said that kilesa (impurities) occurs in between notings, arresting the improvement in contemplation. This is not the way to practise. In accordance with Buddha’s Teachings, it is necessary to note in order to understand the nature of arising and passing away process. Thence yogi will be in the right tract and attain the moral dhamma.
Motto: The perception of the nature of becoming anddisappearing of object brings forth awareness of arising and passing away (Udayavaya Nana).
Yogi practises to comprehend the nature of pain when it arises. Buddha did not instruct to contemplate to get rid of pain but to understand its nature. If yogi practise to prevent pain is that not against Buddha’s advice? “Must get rid of this pain at this sitting” is noting with harsh mind and ill-will. The purpose of noting is to alleviate ill-will, however, yogi is practising now with kilesas (ill-will, anger, etc.) in between notings. Remember this is not the way to note Dukkha Vedana. To practise in order to understand the nature of pain is in compliance with Buddha’s advice.
How to contemplate Dukkha Vedana? Buddha advised to be patient. “Patience begets Nibbana” is the saying undoubtedly, the most appropriate for the meditators.
Yogi should not change posture whenever pain arises because frequent change disrupts contemplation. No patience means no firm concentration. No wisdom without strong concentration. No attainment of Magga, Phala and Nibbana without wisdom. Yogi becomes anxious thinking thus, Is this pain going to disappear or not? Am I to suffer the whole day like this? Do not be anxious; to suffer is the nature of pain, to note is the duty of yogi. Be patient, keep calm and ponder “be patient, be patient” and note earnestly when he becomes more tolerable and continues to contemplate conscientiously, perhaps pain may subside or totally dissolve. On the other hand, when sensation of pain intensely increases, so as to put up with it, yogi becomes tense both physically and mentally. When vigor is in excess or when effort takes forefront, noting is no more directed to the present i.e., the process going on at that very moment.
He must relax both mentally and physically and reflect whether the sensation of pain is only in the skin or in the flesh, in the nerves, bones, marrow. Concentration will become stronger with attentive noting. Mind you, it is no longer a general noting but it is noting with enthusiasm. Even though concentration is firm with repeated noting, pain reaching its height, may decrease or become more intense. If the pain is unbearable, yogi might like to change posture. If so, note the intention to change. Perhaps there is less pain, due to the attention shifting from noting “painful” to noting “intending”, continue noting without change in posture. If you must change posture, then proceed with the acts of changing legs and hands in successive order and note each and every action in detail. Vedana might disappear with the change of posture because attention on pain is switched to the process of changing.
It is better for the yogi to try and bear the pain and not to change as it could deter the progress in meditation. When concentration is sustained, yogi will notice that pain shifts from one part of the body to another, sometimes it is more painful and sometimes not. Then yogi might reflect thus, “Vedana is changing from place to place. Besides it is not a continuous sensation, it increases and subsides occasionally”. The thought that pain is continuous, may lessen the interest in noting. Vedana becomes more painful with each noting and reaches the height and then it again subsides with each noting. as experienced by most of the well practised yogis. With continued noting and fresh effort Vedana arises and vanishes every time when it is noted. It also shifts from place to place. This process becomes vivid at the stage of knowledge of becoming and dissolution (Udayabbaya Nana). Then yogi recognizes the nature of Vedana i.e., arising and disappearing, impermanence, always in flux. Whereupon concentration gains momentum and he is now quite aware that noting can overcome pain and also that it is the right way to overcome Dukkha Vedana.
When concentration is mature, yogi is aware of the fact that pain arises and disappears instantly with each noting; the process is arising and disappearing, arising and disappearing, so on and so forth. Later dissolution is more apparent but not the arising. Whereupon he developed a vivid knowledge of becoming and dissolution i.e. Udayabbaya nama. Now pain is not so distinct to be noted but the process of arising and passing away becomes the object of noticing. Yogi also clearly perceives that noting consciousness can overcome pain.
At the stage of Bhanga Nana i.e., the knowledge of dissolution, sensation of pain is not so distinct but the noting of its dissolution becomes more prominent. At this stage concentration is very strong and firm, so when yogi notices, form is no longer vivid to him, but pain is more conspicuous. Whenever he notes the pain, it is no longer there, it just disappears. This successive noting of dissolution makes him think that he is not on the right track. Some yogis have knowledge of dhamma which stated the noting must be on the present and not on the past happenings. Now noting of pain occurs only after the pain has disappeared, therefore he thinks, it is not in accordance with Abhidhamma. He is anxious and asks the instructor, Am I on the right track? I am noting what has passed and not that what is happening I in the present. Pain disappears as soon as it is noted, therefore my noting is always late and I am noting only what has already happened.
The instructor has to tell him that at the Bhanga Nana Stage, it is in compliance with Abhidhamma, to note the past as pain disappears as soon as it arises, hence it is not apparent to yogi to note it. Yogi should understand that too. It is necessary to remind yogi not to reflect upon it, whether on the right track or not, because it could slacken the progress in contemplation. The steady noting in this manner, lies pain and more awareness of its dissolution- overcomes anger concerning pain just like taking out the thorn.
Motto: The repeated arising anger in Dukkha Vedana must be discarded.
When sensation of pain arises, note it right away as if taking out the thorn.
Now yogi overcomes the difficulties of Bhanga Nana. Stage. completes one stage and has covered half way Lo Nibbana. Sammasana Nana, the third stage of wisdom is a worse one, since yogi experiences more pain. The fourth stage, Udayabbaya Nana is more pleasant for the reason of less pain and just noting its disappearance only. Suppose yogi has practised for nearly ten days and yet there is no progress, then the instructor can judge he (yogi) is at Sammasana Nana Stage.
The instructor has to be cautious to decide at which stage yogi has arrived. When yogi reaches the Udayabbaya Nana Stage, the process of arising and passing away is not so lucid to him. He experiences lightness in both body and mind. He is also physically and mentally pliable and workable. It is so in the lower stage of Udayabbaya Nina.
Those yogis who had to change posture frequently in the early stage of wisdom, at this Udayabbaya Stage, could sit for one hour without changing. Those who did not change frequently in the lower stage of wisdom, could sit one or 2, 3, 4, 5 hours without changing. Sometimes in the lower stages yogi may find his mind wandering away, however, contemplation is now easy and smooth. As the meditation practice gains momentum, noting will go on of its own accord, smoothly and easily. It appears to him that he is watching effortlessly, arising and vanishing of objects which are very vivid and clear.
During lower stages of wisdom yogi needs to put more effort to note hut not in the upper stages. As he has perfectly practised both physically and mentally, noting goes on automatically, thence there is peace and calm in both body and mind. Some yogi said that they have never experienced before such mental peace and calm. Moreover in the sitting posture their body is erect like a doll, without shifting here and there. This is what yogi will experience in Udayabbaya Nana Stage. It is vipassana piti – joy or bliss of meditation. Leave alone the common people, not even Devas can have such opportunities.
While practising in a secluded place yogi may experience vipassana joy and bliss. Perhaps some sort of attachment to this joy and bliss develops and yogi may cherish it, instead of discarding it. The repeated desire for this joy and bliss (Sukha Vedana) is regarded as the manifestation of raga (lobha) in Sukha Vedana.
Sukha Vedana
Motto: The repeated arising raga in Sukha Vedana must be discarded.
Repeated arising of attachment to pleasure means internal arrest in progress.
How to contemplate to dispel Sukha Vedana?
Buddha instructs to comprehend Sukha Vedana as Dukkha especially in the higher stage of Udayabbaya Nana. In this stage it is to note arising and dissolution, however, in the lower stage of Udayabbaya Nana arising and dissolution are not very distinct and there arises pleasant feeling. Yogi also experienced physical and mental buoyancy. His body and mind are also pliable and workable. At the same time he enjoys joy and bliss as there is peace and calm in body and mind. Whereupon he develops attachment to this physical and mental peace and calm (vipassana piti). This is the manifestation of raga in Sukha Vedana. In order to eliminate it (raga), yogi must contemplate Sukha until he perceives it as Dukkha. How to contemplate?
Repeatedly and mindfully reflect to make assure whether it is physical or mental pleasure. If mental peace and calm is more outstanding, then note mentally “peaceful”, “peaceful’. Whereas if it is physical peace and calm note it “physically peaceful”. Yogi, as a matter of fact, has a natural control and knowledge of body than mind. It is therefore, better to note physical calm and peace attentively.
Concentration becomes keen and with ardent contemplation. yogi perceives that feeling of joy arises and disappears swiftly when noted. Quick arising and disappearing with each noting appear to yogi as unpleasant. In other words it is dukkha or painful to note successively the continuous process of arising and disappearing of joy. As he could not keep pace with this process of arising and disappearance he begins to realize that there is nothing to recognize as joy but tiredness. Now Sukha is seen as Dukkha in accordance with Buddha’s instruction. Whereupon raga-attachment to joy is overcome and eliminated by repeated noting. It is a fact that no one desires Dukkha, therefore, note it instantly when it arises.
Motto: When Sukha arises it must be noted as Dukkha.
Upekkha Vedana
With continuous noting concentration progressed and yogi has passed one stage of nana, however there is one more to achieve i.e. Sankharupekkha Nana – the stage of viewing things equally, Upekkha Vedana is consciousness in this stage. There is no fear and fondness. One is no longer disturbed by worldly or unworldly, likings and dislikings. No attachment for whatever is happening. A lady of worldly pleasure used to notice everything in detail. She recorded her favourite songs and listened to them at night. While watching a dance she enjoyed and commented on each step taken by a particular dancer out of 10-15 dancers; so also with songs and vocalists. After attaining dhamma she found the songs and dances no longer interesting and enjoyable. They were meaningless to her. She could review happiness and unhappiness indifferently.
At this stage noting is easy and it carries on of us own accord. Well practised yogis, perhaps may remember such experience at this stage. Those who have not yet experienced, they will have a chance to do so one day if they are patient. One who has reached this stage of wisdom, can forbear the vicissitude of life. You will have progress in your practice when concentration is matured.
Motto: Free from fear and fondness,
Equal view of happiness and sufferings,
Easy and effortless contemplation,
The three equanimity characteristics in the stage of equanimity. (Mahasi)
When noting becomes effortless yogi is deluded and may not perceive arising and passing away of objects in their true nature. Delusion (Moha) sets in when noting is easy and performs of its own accord.
Motto: The repeated arising of delusion in Upekkha Vedana must be dispelled.
In order to achieve his desirous goal, yogi must contemplate and dispel the delusion (moha). The fact that delusion repeatedly manifested in Upekkha Vedana is quite conspicuous in this stage of equanimity – Sankharupekkha Nana. Now yogi is within reach of his ultimate goal. only two more steps to wisdom, Anuloma nana and Gotrabhu Nana to complete. These can be achieved in no time with keen concentration and well developed stage of equanimity. However progress is slow in this stage as yogi need not put much effort to contemplate and goes easy. He used to tell the instructor, contemplation is good, but could not explain he meant by good. Whereupon the instructor can decide at what stage yogi has arrived and that he is under delusion. In connection with this state of delusion Buddha has explained that yogi needs to contemplate the sensation of indifference (Upekkha Vedana) until he perceives it as impermanence so as to dispel delusion. Impermanence and delusion are antithesis.
It is not easy to note the sensation of indifference (Upekkha Vedana) at this stage because it is not vivid. especially for yogi of our time, since they are not yet fully perfect as those of Buddha’s time. The analogy of Upekkha Vedana and deer’s foot prints is drawn by the learned ones. The hunters watching for a deer just followed the foot prints of the deer. The deer’s foot prints approaching and descending a rock platform could be seen distinctly, nevertheless there are no foot prints on the rock platform. Anyhow the hunters were quite sure that the deer has stepped on the platform. The approaching foot prints are compared to Dukkha Vedana and descending ones to Sukha Vedana. The unseen foot prints on the rock platform as Upekkha Vedana. Upekkha Vedana is not easy to note and almost no one could do so. Since this Vedana is not so apparent to you. you better leave it and revert to noting what is distinct and clear. As yogi has a good knowledge of body, it is beneficial to note what is occurring physically.
Instead of taking it easy, yogi should note “rising” and “falling” which he has well practised, if not there will be no progress as delusion can set in. With the improvement of practice and matured knowledge, those who have Bhanga Nana as base, can easily recognize the fault and danger at Sankharupekkha Nana Stage. When concentration is firm and strong, the process of becoming, noting, cessation of arising and passing away, is more apparent to yogi. For instance, while noting the rising of the abdomen, that upward movement vanishes in no time. The mental process of noting vanishes likewise. Thus the meditator is now vividly aware of the fact that both rising and noting vanish immediately one after another. The same applies in the case of “falling.”
The noticing of an object and the knowledge of cessation occur in quick succession. It is the pairwise sequence. the dissolution of an object and the passing away of the consciousness of noting that dissolution. Now Yogi perfectly comprehends the impermanence of rupa – (rising and falling movement) and nama- (the noting consciousness). Hence wisdom develops and eradicates the delusion or ignorance (moha).
Motto: When sensation of indifference (Upekkha Vedana) arise, note till it is apparent as impermanent.
When delusion arises contemplate until impermanence is apparent. Then revert to the process of noting “arising” and “falling.”
The three types of Vedana, how greed (lobha). anger (dosa) and delusion (moha) arise repeatedly in these Vedana and how to dispel them have been fully discussed. Upekkha Vedana is not conspicuous to yogi therefore it is better to revert to noting “rising” and “falling” process which you have practised so well. whereby expel delusion.
Four Types of yogi
Yogi experiences sensation of pain, happiness and delusion according to their previous perfection. It is not the same for everyone. There are four types of yogis according to four ways of realizing dhamma in Dukkha Vedana and Sukha Vedana.
(1) Yogi experiences pain and difficulties and he is also slow in attaining dhamma.
(2) Yogi experiences pain and difficulties but he is quick in attaining dhamma.
(3) Yogi experiences no difficulties and pain, but slow in attaining dhamma.
Yogi used to say “Contemplation is good” day in and day out, however he could not explain what is good and he is slow in progress.
(4) Yogi experiences no difficulties and pain and he is also quick in attaining dhamma
Those who have practised neither samatha nor vipassana in their past existences, will experience difficulties and slow in attaining dhamma.
Those who have not practised samatha but only vipassana, will experience difficulties but they are quick in attaining dhamma.
Those who have practised samatha but not vipassana will experience no difficulties but slow in attaining dhamma.
Those who have practised both samatha and vipassana will experience no difficulties and quick in attaining dhamma.
You may be one of the four types. Buddha said all four types of yogi could attain dhamma
When pain arises you must note it till it vanishes, then only you will improve in practising meditation. If pain is unbearable do not be disheartened, but contemplate with patience. As a matter of fact, it is better to be physically painful but not mentally. Vedanas will be overcome if you can practise to be physically painful but not mentally and then attain dhamma.
After listening to this sermon on three kinds of Vedana, the repeated occurrence of anger in Dukkha Vedana., greed in Sukha Vedana, delusion in Upekkha Vedana and how to eliminate them, may you all be able to practise in accordance with Buddha’s instruction. With diligent contemplation, may you all realize your desirous Nirvana which is free from all sufferings, by practising in ease and with lightning wisdom.
