The Four Noble Truths are the essence of the Buddha's teaching. In the Anguttara Nikaya, the Buddha said:

Vediyamanassa kho panaham bhikkhave, idam dukkham ti pannapemi, ayam dukkha-samudayo ti pannapemi ayam dukkha-nirodho ti pannapemi, ayam dukkha-nirodha-gamini-patipada ti pannapemi.1

To one who experiences sensations, meditators, I teach the truth of suffering, I teach the truth of the arising of suffering, I teach the truth of the cessation of suffering and I teach the truth of the path leading to the cessation of suffering.

In this passage the Buddha clearly states that the Four Noble Truths can be understood, realized and practised only through the experience of vedana (sensations).

He further analysed the Noble Truths in the light of vedana by saying:

 

Yam kinci vedayitam, tam pi dukkhasmim.2

Whatever sensations one experiences, all are suffering.

Not only are dukkha vedana (unpleasant sensations) suffering, but sukha vedana (pleasant sensations) and adukkhamasukha vedana (neutral sensations) are also suffering, because of their impermanent nature. Arising and passing away, anicca (impermanence) is the characteristic of vedana. Every pleasant sensation has a seed of dukkha in it because it is passes away sooner or later. We are so bound by ignorance that when a pleasant sensation arises, we react to it by developing craving and clinging towards it, without realizing its real nature of impermanence. This leads to suffering: tanha dukkhassa sambhavam-craving is the origin of suffering.3

Craving is not only the origin of suffering but suffering itself. As craving arises, suffering arises. The Buddha elucidated the second of the Four Noble Truths not as tanha-paccaya dukkha but instead as dukkha-samudaya. In other words, craving is not merely the precondition of suffering; it is itself inseparable from suffering. The same emphasis is apparent in the statement tanha dukkhassa sambhavam. Indeed, tanha and dukkha are sahajata (conascent). As soon as tanha arises, one loses the balance of the mind, becomes agitated and experiences dukkha.

Similarly, when vedana arises and results in tanha, it is dukkha. Thus whenever the term vedana is used in relation to the practice of Dhamma, it conveys the sense of dukkha. Even a neutral sensation is dukkha if its impermanent nature is ignored. Therefore, not only for dukkha vedana but for sukha vedana and adukkhamasukha vedana as well, the Buddha correctly used the word vedana as a synonym for dukkha.

Emphasising this fact again in relation to the Four Noble Truths, the Buddha said in the Dvayatana Sutta of the Suttanipata:

Yam kinci dukkham sambhoti sabbam vedanapaccaya ti, ayamekanupassana. Vedananam tveva asesaviraganirodha natthi dukkhasssa sambhavo ti, ayam dutiyanupassana.4

Whatever suffering arises, it is because of sensations-this is the first anupassana (constant observation). With the complete cessation of sensations, there is no further arising of suffering-this is the second anupassana.

The first anupassana is the constant observation of vedana as dukkha. The second anupassana consists of the reality which is beyond the field of vedana as well as beyond the field of phassa (contact) and sa¼ayatana (the six sense doors). This is the stage of nirodha-samapatti of an arahant (fully liberated one), the experience of the state of nibbana. By this second anupassana, the meditator realizes the truth that in the field of nirodha-samapatti, there is no dukkha, because there is no vedana. It is the field beyond the sphere of vedana.

The Buddha continues in the same sutta:

Sukham va yadi va dukkham, adukkhamasukham saha;
ajjhattam ca bahiddha ca, yam kinci atthi veditam.
Etam dukkham ti natvana mosadhammam palokinam;
phussa phussa vayam passam, evam tattha virajjati;
Vedananam khaya bhikkhu, nicchato parinibbuto'ti.5

Whatever sensations one experiences in the body, pleasant, unpleasant or neutral, inside or outside, all are suffering, all are illusory, all are ephemeral. A meditator observes that wherever there is a contact in the body, sensations pass away (as soon as they arise). Realizing this truth with the extinction of sensations, the meditator is freed from craving, fully liberated.

A person fully established in this truth becomes liberated from the habit of craving and clinging towards sensations and reaches the state where there is no more vedana (vedana-khaya). (This is the stage of nibbana reached in the second anupassana.) A meditator who has experienced this state of arahatta-phala becomes nicchato (freed from all desires). Such a person becomes parinibbuta (totally liberated).

Therefore, to experience and understand dukkha-sacca (suffering), samudaya-sacca (its arising), nirodha-sacca (its cessation) and dukkha-nirodha-gamini-patipada-sacca (the path leading to the cessation of suffering), one has to work with sensations and realize the truth of vedana (vedana-sacca a-samudaya-sacca), the cessation of vedana (vedana-nirodha-sacca) and the path leading to the cessation of vedana (vedana-nirodha-gamini-patipada-sacca).

This process is clearly described in the Samadhi Sutta of the Vedana-samyutta:

Samahito sampajano, sato Buddhassa savako;
vedana ca pajanati, vedanananca sambhavam.
Yattha ceta nirujjhanti, magganca khayagaminam;
vedananam khaya bhikkhu, nicchato parinibbuto'ti.6

A follower of the 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 (has experienced the entire range) of sensations (and has gone beyond) is freed from craving, fully liberated.

The Buddha further says that the purpose of the practice of the ariyo atthangiko maggo (the Noble Eightfold Path) is to understand vedana and to reach the state of vedana-nirodha (cessation of sensations):
Tisso ima, bhikkhave, vedana. Katama tisso? Sukha vedana, dukkha vedana, adukkamasukha vedana. Ima kho, bhikkhave, tisso vedana. Imasam kho, bhikkhave, tissannam vedananam abhinnaya parinnaya parikkhayaya pahanaya...ayam ariyo atthangiko maggo bhavetabbo'ti.7

There are these three types of bodily sensations. What are the three? Pleasant sensations, unpleasant sensations, and neutral sensations. Meditators, the Noble Eightfold Path should be practised for the complete knowledge, the full realization, the gradual eradication and the abandonment of these three bodily sensations.

Sensations (vedana) are the tools by which we can practise the Four Noble Truths and the Noble Eightfold Path; and by realizing the characteristic of anicca-bodha (impermanence), we free ourselves from the bonds of avijja and tanha and penetrate to the ultimate truth: nibbana, freedom from suffering, a state which is beyond the field of vedana, beyond the field of nama-rupa (mind and matter).

 

Notes

1. Anguttara Nikaya 1.163, Nalanda; PTS 176
2. Majjhima Nikaya 3.288, Nalanda; PTS 208
3. Suttanipata 383, Nalanda; PTS 140
4. Ibid. 383, Nalanda; PTS 139
5. Loc. cit
6. Samyutta Nikaya 5.183, Nalanda; PTS 204
7. Ibid. 5.56, Nalanda; PTS 57

REPORT ON "VALUE INCULCATION THROUGH VIPASSANA" WORKSHOP
Twenty-two participants registered for the workshop conducted at Dhamma-Punna, Pune Vipassana Meditation Centre from 18 May to 2 June 2001. There were nine female teachers and thirteen male teachers, all but one, teaching in schools or colleges in Maharashtra. Out of these, eleven had already attended one or more ten-day Vipassana meditation camps. Some old meditators did not attend the 10-day course, but participated informally in the pre-course and post course interaction.

The participants were requested to fill a pre-course feedback form with the usual form for registering for a ten-day camp. Discussions began on 18th May after lunch, at 1 pm. The main issues discussed during the two-day pre-course interaction were:

What are values? Are there any universal values ? What are the types of value conflicts/dilemmas encountered in daily life? Why is it difficult to live unto our own values? What is Vipassana and how can it help in value inculcation?

The participants listened to the videotape of Goenkaji's discourse "Brief Introduction to Vipassana". Finally the rationale behind various rules and regulations of the camp was explained at length.

The ten-day course started on 19th May evening and concluded on the morning of 30th May. The participants were advised to take a break for a few hours and return by 5:00 p.m. Some of the participants expressed their inability to return for the post-course workshop as their schools were scheduled to reopen on June 1. Fifteen delegates participated in the post-course interaction.

On the evening of 30th May, the participants shared their experiences regarding the difference they noticed in their interaction with people. Most participants mentioned that they did feel a difference in that they were more calm and less angry than earlier. Some also mentioned that they realized the value of silence. Late in the evening, Goenkaji's discourse on Dhamma service was played, and the participants were motivated to take up the task of cleaning the whole centre during the next morning, mindfully.

On 31st May, the entire morning was spent in Dhamma-service and in the afternoon there was a discussion on this experience. All the participants were happy at having done some physical work to improve the cleanliness of the centre, which would help the meditators of the next course. This was followed by a discussion on the difficulties encountered in introducing value education in schools and colleges. The issues discussed included:

Education in human values and secularism; How can values be taught, for these are caught from the environment and role models? Only enlightened beings can teach values not ordinary mortals!
Late in the evening the participants listened to Goenkaji's discourse given to teachers and parents at Nanavati College, Mumbai.

On 1st June, a live demonstration (9:00 a.m. to 1:00 p.m.) on giving Anapana to children was arranged. Over thirty children participated and the workshop participants keenly observed the whole process. In the afternoon, the participants gave their feedback and a lively discussion followed. This was followed by a discussion on the background work needed to introduce meditation in schools and colleges and numerous advantages that can accrue from incorporating meditation as an integral part of education. Lastly, the participants listened to the question-answer session of the discourse given by Goenkaji to the teachers in Pune last year. The participants were requested to fill in the feedback sheets before leaving the next morning. The workshop concluded after the morning meditation on 2nd June.

All the participants felt that more such workshops should be organised, as these would enable teachers to understand how to introduce Value Education in the true sense. By practising meditation, the students would be able to actually imbibe, and not just intellectually know about, the universal human values of loving kindness, compassion, generosity, truthfulness, non-violence etc. Most participants were keen to try to convince the authorities to introduce Anapana in their schools.

QUESTIONS & ANSWERS

 

Question: Please advise us how to answer the following questions briefly: What is a sensation?

Goenkaji: Whatever you feel at the physical level on your body, we call it a sensation.

 

Question: Why do we get sensation?
Goenkaji: Because you are alive. Your mind and matter-nama and rupa-are working together. Where there is no nama, no mind, one cannot feel. An inanimate body cannot feel sensations. This pillar cannot feel sensations. Wherever there is life, sensations can be felt.

 

Question: What is equanimity?

Goenkaji: When you don't react to sensations, you experience equanimity.

 

Question: What do we mean when we say not to react?

Goenkaji: Don't generate craving for pleasant sensations. Don't generate aversion for unpleasant sensations. Then you are not reacting.

 

Question: What is a free flow?

Goenkaji: There is nothing that flows. It is only your mind which moves from head to feet, or feet to head rapidly, because there is no obstacle on the way. Now there are no longer any blind areas or gross, solidified sensations-only very subtle vibrations of the same type. Your mind moves easily, and it feels as if a flow is there. The whole purpose is that you understand that no matter whether there are gross sensations, or subtle sensations, your mind must remain equanimous. Don't react with aversion towards the gross sensations. Don't react with craving for the pleasant sensations.