The Causes of Vedana
Vipassana Research Institute
Although vedana (sensations) have played an important role in many meditation
practices, there were no practitioners in the past, save the Buddha, who investigated
their real nature. These vedana are sometimes gross and sometimes subtle, the
latter becoming more distinct when the mind is concentrated. However, the mind
becomes agitated when it encounters more intense vedana, and the meditator finds
it difficult to observe them objectively and thereby investigate their true nature.
Many of the samanas and brahmanas of the past who engaged in meditation, held
that these vedana arise only due to the ripening of kamma (deeds committed in
past lives). They therefore attempted to deliberately create vedana through various
austere practises and bodily torture. They believed that in this way they could
destroy all the effects of their past actions manifesting as these vedana, and
achieve the summum bonum, the stage of ultimate peace and calm.
The Buddha, however, instead of stressing the causes of vedana, instructed his
followers to try to comprehend their true nature of impermanence (anicca) and
thereby purify the mind. He advised them to maintain equanimity of mind, neither
craving for pleasant vedana, nor having aversion to unpleasant vedana, understanding
that all vedana are intrinsically impermanent in nature, and are bound to pass
away. The meditator must learn to observe them as they really are- arising (samudayasamudaya)
and passing away (atthangamaatthangama). He must learn to recognize the danger
(adinava) of relishing them (assadaassada), and must observe their cessation (nirodhanirodha)
and the way leading to their cessation (nirodha-gamini-patipada). The Buddha taught
that one can purify the mind only by observing and understanding the real nature
of vedana as anicca. In this way, the meditator can be freed from the cycle of
birth and death, and thereby attain the stage beyond mind and matter, which is
free from all sorrow and misery.
The Buddha says-
Samahito sampajano, sato Buddhassa savako;
vedana ca pajanati, vedananam ca sambhavam.
Yattha ceta nirujjhanti, maggam ca khayagaminam;
vedananam khaya bhikkhu, nicchato parinibbuto.1
A follower of Buddha, with concentration, awareness and constant thorough understanding
of impermanence, knows with wisdom sensations, their arising, their cessation
and the path leading to their end. A meditator who has reached the end of sensations
is freed from craving, fully liberated.
An interesting story is narrated in the Sivaka Suttasivaka sutta of the Samyutta
Nikaya. Moliyasivaka, a sectarian mendicant, came to the Buddha, and told him
there were samanas and brahmanas who held the view that vedana arise only due
to the ripening of previous kamma (deeds). The Buddha replied that samanas and
brahmanas who held this view indeed 'run to extremes' (atidhavantiatidhavanti)
as they do not take other causes of vedana into account. Others held the view
that the only cause of vedana was bile (pittapitta), and they were also going
to extremes. Both of these opinions are miccha2 (incorrect). Believing that previous
actions are the sole cause of vedana, one indulges in different futile austere
penances, hoping to eradicate the evil deeds committed in the past and reach a
stage of purity and peace. It is equally useless and incorrect to regard bile
as the sole cause of vedana.
Ye te samanabrahmana evamvadino evamditthino- Kincayam purisapuggalo patisamvedeti
sukham va dukkham va adukkhamasukham va sabbam tam pubbekatahetu'ti. Yam ca samam
natam tam ca atidhavanti, yam ca loke saccasammatam tam ca atidhavanti. Tasma
tesam samanabrahmananam micchati vadami.3
The Buddha, having comprehensive understanding of reality, pointed out other factors
which may cause vedana. For instance, bile may be a cause, the increase of phlegm
(semhasemha) may also be a cause. Additionally, wind (vatavata) in the body may
be aggravated and cause different vedana. At times, all three of these may become
unbalanced and due to the diffusion of chemical reactions in the body (sannipatasannipata),
one may feel various vedana. Vedana may also be caused by seasonal variations
(utuniutuni). For example, one feels certain vedana when cold, but different vedana
when the weather is hot. It also happens that in adverse circumstances, or when
one is frightened, the equilibrium of the mind and body is disturbed (visamamvisamam).
Different vedana will then be experienced. In addition, a person may have to undergo
physical punishment, or he may deliberately adopt austere penances and torture
himself as mentioned above, falsely believing that he can thereby erase his sins
and attain a pure and steadfast life (opakkamikamopakkamikam). In this instance
as well, different vedana may be experienced. Finally, the ripening of previous
kamma may cause vedana to arise in the body. Thus, by abandoning both extreme
viewpoints, that of previous kamma as the sole cause or that of bile as the sole
cause, the Buddha delineated eight causes of vedana-
Pittam semham ca vato ca, sannipata utuni ca;
Visamam opakkamikam, kammavipakena atthamiti.4
The Buddha admonished his followers to meditate on vedana arising every moment
within the body, whatever their cause may be, and to learn to maintain a dispassionate
state of mind towards them, knowing that they are bound to pass away. By this
training, a disciple of the Buddha can go beyond the sphere of all vedana and
experience the cessation of misery. This is the experience of nibbana.
Notes: (All references VRI edition)
1. Samyutta Nikaya 2.4.249
2. Ibid 2.4.269
3. Ibid 2.4.269
4. Ibid 2.4.269