Introduction 3.8.8: Paṭhamaākāsasuttaṃ & Agārasuttaṃ – Realizing Vedanā and Going Beyond: Saṅkhyaṃ nopeti vedagū
Namo tassa bhagavato arahato sammāsambuddhassa
Introduction to 3.8.8 - Paṭhamaākāsasuttaṃ & Agārasuttaṃ
Realizing vedanā and Going Beyond: Saṅkhyaṃ nopeti vedagū
“So vedanā pariññāya, diṭṭhe dhamme anāsavo;
Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti”
“Having thus comprehended sensations, one remains free from taints in this very life,
And firmly established in Dhamma,
When one’s life-span comes to end and the body breaks,
One attains a stage beyond all measures.”
The previous lesson1 referred to the impermanent inherent nature of vedanā when subdividing them into the three groups of sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā as favourable object for a meditator to dwell on:
Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.
Even so on the surface sensations usually seem to obtrude themselves as source or motive for happiness, cheerfulness and contentment, however, under more careful surveillance their immanent nature of sorrow or pain becomes obvious. At one time, when asked by Ānanda why he had said that ‘whatever is being felt goes along with suffering’ the Buddha replied2:
“Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmi’nti.”
“These are the three kinds of sensations that I have spoken of: Pleasant sensation, unpleasant sensation, neither pleasant nor unpleasant, neutral sensations are the three kinds of sensation I have spoken of. And I have also said, Bhikkhus, ‘whatever is being felt, that goes along with suffering’!”
Likewise, the Buddha pointed to the intrinsic nature of disappearance, of impermanence to develop the perception of anattā: ‘not mine, not I, not myself’3:
“Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.”
“Every sensation, whether past, future or present sensation, whether internal or external, gross or subtle, vile or outstanding, remote or intimate, should be properly cognized with full understanding that all are not mine, not I, not myself.”
The Paṭhamaākāsasutta as well as the Agārasutta, selected from Vedanāsaṃyutta portray with two analogies the vast field of the seemingly endless multitude of sensations that an ardent meditator may undergo when his awareness is determinedly focused on the body. Simple, remote, detached, neutral and objective observation is required which usually enables the meditator to experience an even wider field of sensations on different levels of subtlety from gross to subtle, from unrefined to refined. There is no requirement or necessity to name, label or define the ongoing and perpetual flow of occurrences, the continuous and constant current of vedanā that arise, stay and pass away.4
There are various quotes where the Buddha further describes and defines in accordance to different situations what kind of vedanā may occur, further subdividing them into more categories from two up to one hundred and eight! Referring to the apparent contradiction he explains to Ānanda that dependent on the situation and the method of exposition he has spoken of two, three, five, six, eighteen and even of one hundred and eight kinds of vedanā.5
The Buddha foresaw that it could give rise to dispute and quarrel if not being properly comprehended. Even so this subdivision was ‘well-spoken and properly explained’ - subhāsitaṃ sulapitaṃ’ - for those who don’t realise the different aspects, angles or perspectives misperception may be in store. But those who would comprehend and realise his elucidation6:
… samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī…
… it would foster nothing but concord, harmony, mutual appreciation and a life in friendship and empathy, where one would encounter each other with joy in the eyes, living together in harmony without dispute like milk and water joined together… 7
This elucidation shall be provided here in more details for the benefit of the reader:
… Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā.
…What is called, Bhikkhus, two kinds of vedanā? There are bodily and mental – these Bhikkhus, are called two kinds of vedanā.
Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā.
What is called, Bhikkhus, three kinds of vedanā? There are pleasant vedanā, unpleasant vedanā and neither pleasant not unpleasant, neutral vedanā – these Bhikkhus, are called three kinds of vedanā.
Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā.
What is called, Bhikkhus, five kinds of vedanā? There is the faculty of happiness, the faculty of suffering, the faculty of mental joy, the faculty of mental unhappiness and the faculty of equanimity – these Bhikkhus, are called five kinds of vedanā.
Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā.
What is called, Bhikkhus, six kinds of vedanā? There is sensation arisen from contact through the eye; sensation arisen from contact through the ear; sensation arisen from contact through the nose; sensation arisen from contact through the tongue; sensation arisen from contact through the body and sensation arisen from contact through the mind – these Bhikkhus, are called six kinds of vedanā.
Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā8 – imā vuccanti, bhikkhave, aṭṭhārasa vedanā.
What is called, Bhikkhus, eighteen kinds of vedanā? There are six producing joy, six producing worries and six that are producing equanimity – these Bhikkhus, are called eighteen kinds of vedanā.
Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā.
What are called, Bhikkhus, thirty-six kinds of vedanā? There are six that are producing joy in regards to the householders-life9, six that are producing joy in regards renunciation10, six that are producing worries in regards to the householders life11, six that are producing worries in regards to renunciation12; six that are producing equanimity in regards to the householders-life and six that are producing equanimity in regards to renunciation – these Bhikkhus, are called thirty-six kinds of vedanā.13
Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo’’ti14
What is called, Bhikkhus, hundred and eight kinds of vedanā? There are those thirty-six kinds of vedanā referring to the past, those thirty-six kinds of vedanā referring to the future and those thirty-six kinds of vedanā referring to the present – this Bhikkhus, is the exposition of the nature of the hundred and eight kinds of vedanā.
In spite of these more detailed analyses the focus for a meditator remains in general on neutral and objective observation of the three kinds of sensation in their multiple manifestations in order to go beyond:
“… tato so vedanā sabbā, parijānāti paṇḍito.”
by fully comprehending them through the Noble Eigthfold Path15:
‘‘… Tisso imāvuso, vedanā. Katamā tisso?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, āvuso, tisso vedanā’’ti. Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti? Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti.
Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti? Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ tissannaṃ vedanānaṃ pariññāya seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti.16
1. 3.8.7 Vedanānupassanā – The particular Importance of Vedanā
2. Rahogatasuttaṃ, Rahogatavaggo, Vedanāsaṃyuttaṃ, Saḷāyatanavaggo, Saḷāyatanasaṃyuttaṃ
3. Susimasuttaṃ, Mahāvaggo, Nidānavaggo, Nidānasaṃyuttaṃ, Saṃyuttanikāyo
4. Compare the simile on ‘water bubbles’-‘udakapubbuḷe’ in the previous lesson 3.8.7
5. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampmppi mayā vedanā vuttā pariyāyena.
6. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī’’ti.
Pañcakaṅgasuttaṃ, Rahogatavaggo, Vedanāsaṃyuttaṃ, Saḷāyatanavaggo, Saṃyuttanikāyo
7. This inspiring simile is also used in lesson 1.4.5 Cūḷagosiṅgasuttaṃ - Like Milk and Water Dwelling in Harmony where the Buddha inquired about the wellbeing of the Venerable Anuruddhā, Nandiyo and Kimilo
8. upavicārā: discrimination, applying one’s mind to – here applied to sixfold ways producing mental joy, mental unhappiness and equanimity. These six ways refer to the respective objects of the six sense-doors that each explore and examine objects or thoughts that are pleasant and productive to joy, those that are unpleasant and producing worries and likewise those that are producing equanimity:
‘‘‘Aṭṭhārasa manopavicārā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
Saḷāyatanavibhaṅgasuttaṃ, Uparipaṇṇāsapāḷi, Majjhimanikāye
9. There are respective sixfold sensations that produce joy based on the householder’s life. These refer to all those worldly objects where joy arises if acquired through the respective sense doors that are pleasing, wished for, agreeable, liked and mentally desired, present objects or past objects as well:
“…Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ…pe… somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni somanassāni.
10. If a meditator acquires any of the above objects through any of the sense doors and observes these as they really are, realizing their nature of impermanence, suffering and their being subject to change and joy arises, then this joy is based on renunciation:
‘‘… Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃtveva… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtve aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni somanassāni
11. When the above enjoyable, wanted and agreeable objects present or past cannot be acquired or encountered then this generates a base for worry, grief and longing to attain them:
“… Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṃ rūpānaṃ…pe… sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha gehasitāni domanassāni.
12. When a meditator with proper understanding of impermanence, suffering and the nature of change notices that he has not yet attained supreme liberation and he generates the desire: ‘When shall I enter upon and dwell in the state that the Noble One’s enter upon and dwell?’ then such desire produces worry and grief in regards to renunciation:
‘‘… Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃtveva…pe… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni domanassāni.
13. They refer to the householders life where each type can turn sixfold in respect to the sense-objects, (… evaṃ chasu dvāresu vuttakāmaguṇanissitāni somanassāni cha gehasitasomanassāni nāma... ); to renunciation based on development of anicca through Vipassana (… evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate aniccatādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa ‘‘ussukkitā me vipassanā’’ti somanassajātassa uppannasomanassāni cha nekkhammasitasomanassāni nāma… ) and to equanimity in regards to the above. (Aṭṭhasatasuttādivaṇṇanā)
14. Aṭṭhasatasuttaṃ, Aṭṭhasatapariyāyavaggo, Vedanāsaṃyuttaṃ, Saḷāyatanavaggo, Saṃyuttanikāyo
15. Vedanāpañhāsuttaṃ, Jambukhādakasaṃyuttaṃ, Saḷāyatanavaggo, Saḷāyatanasaṃyuttaṃ
16. Translation of this summary of the Buddha – addressing the Venerable Sāriputta – here is left to the participants of this Pāli-program as a simple revision! :-)
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Pāli lesson (with audio) 3.8.8
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