..续本文上一页cal and mental structure (particularly vedana). Vedana is felt on the body but it is part of the mind and its observation means the observation of the mind and matter phenomenon.

　　Kathanca, bhikkhave, bhikkhu sampajano hoti

　　 Idha, bhikkhave, bhikkhuno vidita vedana uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Vidita vitakka uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Vidita sanna uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Evam kho, bhikkhave, bhikkhu sampajano hoti. Sato, bhikkhave, bhikkhu vihareyya sampajano. Ayam vo amhakam anusasani”ti.5

　　And how, O monks, does a monk understand thoroughly

　　 Here, monks, a monk knows sensations arising in him, knows their persisting, and knows their passing away; he knows each initial application of the mind on an object arising in him, knows its persisting and knows its passing away; he knows perceptions arising in him, knows their persisting, and knows their passing away. This, meditators, is how a meditator understands thoroughly. A monk should abide mindful and composed. This is our instruction to you.

　　The words of the Buddha also clarify that vedana indicates sensations on the body:

　　Yathapi vata akase, vayanti vividha puthu;

　　puratthima pacchima capi, uttara atha dakkhina.

　　Saraja araja capi, sita unha ca ekada;

　　adhimatta paritta ca, puthu vayanti maluta.

　　Tathevimasmim kayasmim, samuppajjanti vedana;

　　sukhadukkhasamuppatti, adukkhamasukha ca ya.

　　Yato ca bhikkhu atapi, sampajannam na rincati;

　　tato so vedana sabba, parijanati pandito.

　　So vedana parinnaya, ditthe dhamme anasavo;

　　kayassa bheda dhammattho, sankhyam nopeti vedagu”ti.6

　　Through the sky blow many different winds, from east and west, from north and south, dust-laden and dustless, cold as well as hot, fierce gales and gentle breezes-many winds blow. In the same way, in this body, sensations arise, pleasant, unpleasant, and neutral. When a bhikkhu, practising ardently, does not neglect his faculty of thorough understanding, then such a wise person fully comprehends all sensations. And having fully comprehended them, within this very life he becomes freed from all impurities. At his life”s end, such a person, being established in Dhamma and understanding sensations perfectly, attains the indescribable stage.

　　Similarly emphasising the fact that vedana manifests in the body, he said-

　　Seyyathapi, bhikkhave, agantukagaram, tattha puratthimayapi disaya... pacchimayapi disaya... uttarayapi disaya... dakkhinayapi disaya agantva vasam kappenti. Khattiyapi... brahmanapi... vessapi... suddapi agantva vasam kappenti. Evameva kho, bhikkhave, imasmim kayasmim vividha vedana uppajjanti. Sukhapi... dukkhapi... adukkhamasukhapi vedana uppajjati. Samisapi sukha... samisapi dukkha... samisapi adukkhamasukha vedana uppajjati. Niramisapi sukha... niramisapi dukkha... niramisapi adukkhamasukha vedana uppajjati”ti.7

　　Suppose, meditators, there is a public guest-house. People from the east, west, north, and south come and dwell there. People who are Kshatriyas, Brahmins, Vaishya and Shudras come and dwell there. In the same way, meditators, various sensations arise in this body, pleasant sensations, unpleasant sensations and neutral sensations arise. Pleasant sensations with attachment, unpleasant sensations with attachment, and neutral sensations with attachment arise. Likewise arise pleasant, unpleasant, and neutral sensations without attachment.

　　I needed no further proof that the Buddha was referring to the physical, bodily sensations when he described vedana! Not only did these exhortations of the Buddha clear all my doubts, they also made me feel as if the Buddha himself was instructing me to give importance to the bodily sensations.

　　My revered teacher used to chant Tikapatthanatikapatthana regul…

《Why Vedana and What is Vedana

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