02: Vedanānupassanāniddeso
Explanation of the Contemplation of Feelings

[363]

Kathañ-ca bhikkhu ajjhattaṁ vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to himself?

Idha bhikkhu sukhaṁ vedanaṁ vediyamāno
Here a monk when experiencing a pleasant feeling According to PED vediy° is “a specific Pāli formation after the manner of the 4th (y) class of Sanskrit verbs...” It is cognate to vedanā, and this structure of using a cognate noun and verb together is quite common in Pāḷi. In English, though, we tend to avoid repetition, so I have used the two basic meanings of experience and feeling to translate it.01

“sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
knows “I experience a pleasant feeling”; In Pāḷi we many times see the use of direct quotation to express personal experience or reflection. If we were expressing ourselves in normal English we would say something like: Here a monk when experiencing a pleasant feeling knows he is experiencing it.02

dukkhaṁ vedanaṁ vediyamāno
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamāno
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
he knows “I experience a neither-unpleasant-nor-pleasant feeling”.

 

Sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
Or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti;
he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmī” ti pajānāti.
he knows “I experience a spiritual neither-unpleasant-nor-pleasant feeling”.

 

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

bahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on another’s feelings.

 

Kathañ-ca bhikkhu bahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ vediyamānaṁ
Here a monk while (another is) experiencing a pleasant feeling

“sukhaṁ vedanaṁ vediyatī” ti pajānāti,
knows “he is experiencing a pleasant feeling”;

dukkhaṁ vedanaṁ vediyamānaṁ
when experiencing an unpleasant feeling

“dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing an unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ vediyamānaṁ
when experiencing a neither-unpleasant-nor-pleasant feeling

“adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
he knows “he is experiencing a neither-unpleasant-nor-pleasant feeling”.

Sāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
Or, when experiencing a sensual pleasant feeling

“sāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual pleasant feeling

“nirāmisaṁ sukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual unpleasant feeling

“sāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual unpleasant feeling

“nirāmisaṁ dukkhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling

“sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti;
he knows “he is experiencing a sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamānaṁ
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyatī” ti pajānāti.
he knows “he is experiencing a spiritual neither-unpleasant-nor-pleasant feeling”.

 

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

ajjhattabahiddhā vedanāsu cittaṁ upasaṁharati.
he focuses his mind on his own and on another’s feelings.

 

Kathañ-ca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati?
And how does a monk dwell contemplating (the nature of) feelings in the feelings in regard to himself and in regard to another?

Idha bhikkhu sukhaṁ vedanaṁ
Here a monk when there is pleasant feeling

“sukhā vedanā” ti pajānāti;
knows “(there is) pleasant feeling”;

dukkhaṁ vedanaṁ
when there is unpleasant feeling

“dukkhā vedanā” ti pajānāti;
he knows “(there is) unpleasant feeling”;

adukkhamasukhaṁ vedanaṁ
when there is neither-unpleasant-nor-pleasant feeling

“adukkhamasukhā vedanā” ti pajānāti.
he knows “(there is) neither-unpleasant-nor-pleasant feeling”.

 

Sāmisaṁ vā sukhaṁ vedanaṁ
Or, when there is sensual pleasant feeling

“sāmisā sukhā vedanā” ti pajānāti;
he knows “(there is) sensual pleasant feeling”;

nirāmisaṁ vā sukhaṁ vedanaṁ
or, when there is spiritual pleasant feeling

“nirāmisā sukhā vedanā” ti pajānāti;
he knows “(there is) spiritual pleasant feeling”;

sāmisaṁ vā dukkhaṁ vedanaṁ
or, when there is sensual unpleasant feeling

“sāmisā dukkhā vedanā” ti pajānāti;
he knows “(there is) sensual unpleasant feeling”;

nirāmisaṁ vā dukkhaṁ vedanaṁ
or, when there is spiritual unpleasant feeling

“nirāmisā dukkhā vedanā” ti pajānāti;
he knows “(there is) spiritual unpleasant feeling”;

sāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is sensual neither-unpleasant-nor-pleasant feeling

“sāmisā adukkhamasukhā vedanā” ti pajānāti;
he knows “(there is) sensual neither-unpleasant-nor-pleasant feeling”;

nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ
or, when there is spiritual neither-unpleasant-nor-pleasant feeling

“nirāmisā adukkhamasukhā vedanā” ti pajānāti.
he knows “(there is) spiritual neither-unpleasant-nor-pleasant feeling”.

 

Evaṁ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati,
Thus a monk dwells contemplating (the nature of) his own and another’s feelings in the feelings,

ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

 

(Padabhājanīyaṁ)
(Word Analysis)

[364]

‘Anupassī’ ti. ...pe...
‘Contemplating’. ...pe...

Tattha, katamā anupassanā?
Herein, what is contemplation?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,

paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:

ayaṁ vuccati ‘anupassanā’.
this is said to be ‘contemplation’.

Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘anupassī’ ti.
Because of this ‘contemplating’ is said.

 

‘Viharatī’ ti. ...pe...
‘Dwells’. ...pe...

Iriyati vattati pāleti yapeti yāpeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.

Tena vuccati ‘viharatī’ ti.
Because of this ‘dwells’ is said.

 

‘Ātāpī’ ti. ...pe...
‘Ardent’. ...pe...

Tattha, katamaṁ ātappaṁ?
Herein, what is ardour?

Yo cetasiko viriyārambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,

uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,

anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,

viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour:

ayaṁ vuccati ‘ātappaṁ’.
this is said to be ‘ardour’.

Iminā ātappena upeto hoti samupeto upāgato samupāgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘ātāpī’ ti.
Because of this ‘ardent’ is said.

 

‘Sampajāno’ ti. ...pe...
‘Full awareness’. ...pe...

Tattha, katamaṁ sampajaññaṁ? ...pe...
Herein, what is full awareness? ...pe...

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,

paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:

ayaṁ vuccati ‘anupassanā’.
this is said to be ‘contemplation’.

Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘sampajāno’ ti.
Because of this ‘full awareness’ is said.

 

‘Satimā’ ti. ...pe...
‘Mindful’. ...pe...

Tattha, katamā sati?
Herein, what is mindfulness?

Yā sati anussati paṭissati sati saraṇatā,
That which is mindfulness, recollection, recall, mindfulness, remembrance,

dhāraṇatā apilāpanatā asammussanatā,
bearing (in mind), not losing, not confusing,

sati Satindriyaṁ Satibalaṁ Sammāsati:
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:

ayaṁ vuccati ‘sati’.
this is said to be ‘mindfulness’.

Imāya satiyā upeto hoti samupeto upāgato samupāgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘satimā’ ti.
Because of this ‘mindful’ is said.

 

‘Vineyya loke abhijjhādomanassan’-ti.
‘After removing avarice and sorrow regarding the world’.

Tattha, katamo loko?
Herein, what is the world?

Sā yeva vedanā loko, pañca pi upādānakkhandhā loko:
For sure it is the world of his feelings, also the world of the five constituents (of mind and body) that provide fuel for attachment:

ayaṁ vuccati ‘loko’.
this is said to be ‘world’.

Tattha, katamā abhijjhā?
Herein, what is avarice?

Yo rāgo sārāgo ...pe...anunayo anurodho,
That which is passion, passionateness, ...pe...fawning, compliance,

nandī nandirāgo cittassa sārāgo:
enjoyment, passionate enjoyment, a passionate mind:

ayaṁ vuccati ‘abhijjhā’.
this is said to be ‘avarice’.

Tattha, katamaṁ domanassaṁ?
Herein, what is sorrow?

Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
That which is mental disagreeableness, mental pain,

cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
disagreeableness born of contact with the mind, painful experience:

cetosamphassajā asātā, dukkhā vedanā:
disagreeableness born of contact with the mind, painful feeling:

idaṁ vuccati ‘domanassaṁ’.
this is said to be ‘sorrow’.

Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
Thus this avarice and this sorrow are removed from the world, expelled,

santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
quieted, calmed, allayed, gone down, settled down,

appitā byappitā sositā visositā byantīkatā.
destroyed, completely destroyed, dried up, completely dried up, brought to an end.

Tena vuccati ‘vineyya loke abhijjhādomanassan’-ti.
Because of this ‘after removing avarice and sorrow regarding the world’ is said.

Vedanānupassanāniddeso
Explanation of the Contemplation of Feelings