..續本文上一頁arly. I found it very inspiring. The study of Tikapatthana reveals the clear and explicit guidance from the Buddha that bodily sensations (kayikam sukham and kayikam dukkham) are the nearest strongly dependent relations to the attainment of nibbana.

　　Pakatupanissayo-kayikam sukham kayikassa sukhassa, kayikassa dukkhassa, phalasamapattiya upanissayapaccayena paccayo. Kayikam dukkham kayikassa sukhassa, kayikassa dukkhassa, phalasamapattiya upanissayapaccayena paccayo.8

　　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.

　　And,

　　Pakatupanissayo-kayikam sukham upanissaya... vipassanam uppadeti, maggam uppadeti, abhinnam uppadeti, samapattim uppadeti.9

　　Dependent on pleasant bodily sensations... Vipassana arises... Path arises... Knowledge arises... attainment of (nibbana) arises.

　　Some of my friends insisted that vedana is a part of nama and hence it has no relation to the bodily sensations. Differences of opinion may exist. But for me the entire Tipitaka bears testimony to the fact that the bodily sensations are as much a part of vedana as mental feelings; rather, bodily sensations are much more important in the Buddha”s teaching. The Patthana gave an added incontrovertible proof that bodily sensations are of utmost importance on the path of liberation. I have immensely benefited from this and I continue to teach

　　Vipassana as I learnt it from my revered teacher, giving importance to bodily sensations.

　　Somanassa and domanassaare used for pleasant mental feelings and unpleasant mental feelings respectively. Sukhasukha and dukkhadukkha are used in the broader sense of happiness and misery but he also used them in the specific sense of bodily pleasant and unpleasant feelings.

　　Tisso ima, bhikkhave, vedana. Katama tisso

　　 Sukha vedana, dukkha vedana, adukkhamasukha vedana. Ima kho, bhikkhave, tisso vedana.10

　　There are these three types of bodily sensations. What are the three

　　 Pleasant sensations, unpleasant sensations and sensations that are neutral (neither pleasant nor unpleasant).

　　The Buddha always enumerated three types of vedana in the manner mentioned above. He included somanassindriyam and domanassindriyam only when he enumerated five types of vedana. This indicates the primacy of bodily sensations over mental feelings in the Buddha”s teaching.

　　Katama ca, bhikkhave, tisso vedana

　　 Sukha vedana, dukkha vedana, adukkhamasukha vedana-ima vuccanti, bhikkhave, tisso vedana. Katama ca, bhikkhave, panca vedana

　　 Sukhindriyam, dukkhindriyam, somanassindriyam, domanassindriyam, upekkhindriyam-ima vuccanti, bhikkhave, panca vedana.11

　　The Buddha has qualified vedana by sukha vedana and dukkha vedana when he talks about the satipatthanas but never somanassa vedana or domanassa vedana in the context of sampajanna or satipatthanas. In the entire Tipitaka there are only about a dozen places where vedana occurs together with somanassa but there are hundreds of places where sukha or dukkha vedana is used, particularly in the context of meditation of satipatthana. Thus, it is clear that vedana as a part of the nama that is firmly rooted in kaya is what the Buddha wanted us to focus on when he talked about meditation to eradicate suffering.

　　This is also the reason why brahmas from arupabrahmalokaarupabrahmaloka cannot practise Vipassana and why the Buddha could not give Dhamma to his past teachers of arupa jhanas (seventh and eighth jhanas/dhyanas). In the fifth to eighth jhanas,jhanas …

《Why Vedana and What is Vedana

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