Sakka’s Question (6-8): On the Practice of Meditation

Then having learnt with much delight the Buddha’s answer, Sakka asked further;

“Venerable Sir, by what practice does a bhikkhu extinct the illusory perceptions (group of saññas associated with diffusing factors, papañca) that lead to Nibbāna where all perceptions cease?”

Meditation or Contemplation of Sensation (Vedanā)

(a) Sakka, King of Devas, I declare that vedanā, i.e. mentally agreeable sensation (somanassa-vedanā), is of two types:- that which should be resorted to, and that which should not be resorted to.

(b) Sakka, King of Devas, I declare that actually disagreeable sensation (domanassavedanā), unpleasant sensation also is of two types:- that which should be resorted to and that which should not be resorted to.

(c) Sakka, King of Devas, I declare that mentally neither-agreeable-nor-disagreeablesensation (upekkhā-vedanā) is of two types:-that which should be resorted to, and that which should not he resorted to.

(a: Exposition in brief)

(a) (i) Sakka, King of Devas, I have said earlier: ‘I declare that somanassa-vedanā is of two types:- that which should be resorted to, and that which should not be resorted.’ The reason for this statement is this: should you understand that in resorting to a certain pleasant sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that pleasant sensation. Somanassa-vedanā that tends to increase demeritoriousness and decrease meritoriousness should not be resorted to. The same should be understood to apply to the two other kinds of sensation.

(ii) Of the two types of mentally agreeable sensation, you should understand that in resorting to a certain pleasant sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that somanassa-vedanā. Somanassa-vedanā that tends to decrease demeritoriousness and increase meritoriousness. should be resorted to. The same should be understood to apply to the two other kinds of sensation, i.e., domanassa-vedanā and upekkhā-vedanā.

(iii) Of the type of somanassa-vedanā that should be resorted to, there is the one that arises together with initial application of the mind and with sustained application of the mind (called savitakka savicāra somanassa). And there is (also) the one that arises without initial application of the mind and without sustained application of the mind (avitakka avicara somanassa). Of these two, the latter, i.e. avitakka avicāra somanassa is superior.

(Para (a) above explained)

“Sakka, King of Devas, it is for this reason that I have said: ‘I declare that somanassa vedanā is of two types:- that which should be resorted to, and that which should not be resorted.’ ”

(Conclusion to para (a) above)

(b: Exposition in brief)

(b) (i) Sakka, King of Devas, I have said earlier: ‘I declare that domanassa-vedanā is of two types:- that which should be resorted to and that which should not be resorted to.’ The reason for this statement is this: you should understand that in resorting to a certain mentally disagreed sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that unpleasant sensation.

(ii) Of those two types of domanassa-vedanā, you should understand that in resorting to a certain unpleasant sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that unpleasant sensation.

(iii) Of the types of domanassa-vedanā that should be resorted to, there is the one that arises together with initial application of the mind and with sustained application of the mind, (savitakka savicāra domanassa). And there is (also) the one that arises without initial application of the mind and without sustained application of the mind, (avitakka avicāra domanassa). Of these two, the latter, i.e., avitakka avicāra domanassa, is superior.

(Para (b) above explained)

“Sakka, King of Devas, it is for this reason that I have said: ‘I declare that there are two types of domanassa vedanā-that which should be resorted to, and that which should not be resorted to.’ ”

(Conclusion to para (b) above)

(c: Exposition in brief)

(c) Sakka, King of Devas, I have said earlier: ‘I declare that upekkhā-vedanā is of two types-that which should be resorted to, and that which should not be resorted to.’ The reason for this statement is this: you should understand that in resorting to a certain mentally neither agreeable-nor-disagreeable sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that upekkhā-vedanā.

(i) Of those two types of upekkhā-vedanā, you should understand that in resorting to a certain neutral sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that neutral sensation.

(ii) Of those two types of upekkhā-vedanā, you should understand that in resorting to a certain neutral sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that neutral sensation.

(iii) Of the type of upekkhā-vedanā that should be resorted to, there is the one that arises with initial application of the mind and with sustained application of the mind (savitakka savicāra upekkhā). And there is also the one that arises without initial application of the mind and without sustained application of the mind (avitakka avicāra upekkhā). Of these two, the latter, i.e. avitakka avicāra upekkhā, is superior.

(Para (c) above explained)

“Sakka, King of Devas, it is for this reason that I have said: ‘I declared that upekkhā vedanā also is of two types:- that which should be resorted to, and that which should not be resorted to.’ ”

(Conclusion to para (c) above)

“Sakka, King of Devas, a bhikkhu, who practises thus, is one who works for the extinction of illusory perception (group of saññas associated with diffusing factor, papañca) that lead to Nibbāna where all perceptions cease.”

When the Buddha answered thus giving an analytical exposition of meditation of vedanā, Sakka was delighted and said, expressing his approval:

“Venerable Sir, that indeed is so. O, Well-spoken One, that indeed is so. Having learnt the Bhagava’s answer, I have been rid of all doubts about this question, all uncertainties have left me.”

(In this connection, the Commentary discusses, as follows, some interesting points on the subtleties of the Dhamma.)

In the present question, Sakka asks the Buddha about the practice that leads to Nibbāna in a subjective manner. The Buddha answers in an objective way about the three kinds of sensation (i.e. method of insight-development through contemplation of somanassa-vedanā, domanassa-vedanā and upekkhā-vedanā. Since the Buddha’s answer consists of contemplation of three vedānas, the Commentary speaks of three questions somanassapaṇhā, domanassa-paṇhā, and upekkhā-paṇhā, one on each of the three sensations.

The question asked by Sakka was: “by what practice does a bhikkhu work towards Nibbāna?” The Buddha does not give a straight answer, such as: “In this way, a bhikkhu practices the way leading to Nibbāna.” Instead he replied: “Sakka, somanassa-vedanā is of two types: that which should be resorted to, and that which should not be resorted to.” This might strike as incongruent to those not conversant with the Buddha’s various methods of teaching.

The Commentary elucidates this problem in the following way:

In this sixth question of Sakka, is the Buddha’s answer relevant to Sakka’s question? (One might ask.)

The answer: Yes, it is.

And the explanation is this: Sakka asks subjectively a practice towards attaining Nibbāna. It is a personal question. The Buddha gives the answer to suit the temperament of Sakka, for working towards Nibbāna. The answer revolves around contemplation of the mind, which is suited to Sakka’s mental make-up. The Buddha opens up the subject of meditation of mental phenomena with contemplating on the three kinds of vedanā. Therefore, the answer is a relevant answer.

(This is an explanation in brief.)

To expand this:

For devas, the mind is a more appropriate subject for contemplation than the body. Amongst mental aggregate, vedanā is most vivid to perceive.

The physical composition of devas is more subtle than that of human beings. Being a result of superior kamma, their digestive capacity is also remarkably greater than that of human beings so that very rich deva nutriment can easily be digested. This means a need for regular feeding. When a deva misses a meal, he feels the pangs of hunger very acutely. In fact, it can lead to dissolution of the body like a lump of butter placed on a heated slab.

This shows that, to a deva, the truth of painful sensation (dukkha-vedanā) is very easily perceivable. Similarly, the pleasant sensation due to superior kinds of deva; pleasures that may be indulged in to greater and greater degree is also easily perceivable: this also holds true for neutral sensation (upekkhā-vedanā) which is peaceful and wholesome. That is why the Buddha chooses the contemplation of the three kinds of sensation, somanassa-vedanā, domanassa-vedanā, upekkhā-vedanā as a suitable practice for Sakka.

This will be elaborated further: There is meditation for insight (vipassanā) into the physical aspect of one’s body and meditation for insight (vipassanā) into the mental aspect of one’s body. Of these two main methods, the Buddha prescribes the former to those who have the capacity to perceive physical phenomena. It may be taught briefly or in an elaborate way. Usually, the essential nature of the Four (Primary) Elements is taught in detail as the meditation subject (catu dhātu vavatthāna kammaṭṭhāna), on physical phenomena. To those who have the innate capacity to perceive mental phenomena, a suitable subject on mental phenomena is taught. In such a case, the physical basis of the mind has to be contemplated first before proceeding to the contemplation of mental phenomena. In the case of Sakka too, this was the procedure: physical phenomena was first touched upon briefly. However, in the recorded text of the Teaching that preliminary aspect is not specified, and the discourse on mental phenomena alone is recorded.

With devas, mental phenomena are better perceived. So the three kinds of sensation are taught first. When mental phenomena is contemplated at the outset, there are three approaches: (1) through contact (phassa) (2) through sensation (vedanā), and (3) through mind (citta). (The three approaches are adopted only at the initial stage of meditation. Once the nature of mental phenomena is grasped and when the impermanence (anicca), woefulness (dukkha) and unsubstantiality (anatta) of mental phenomena is contemplated upon, all mental phenomena are comprehended.

To explain this further:

(1) With some yogis, after contemplation of the body (i.e. physical phenomena) has been mastered in a brief manner or in an elaborate manner, the contact (phassa) (which is a mental phenomenon), falling on the physical phenomena that is under contemplation, becomes evident. (2) With some yogis, the sensation experienced in respect of the physical phenomena, which is under contemplation, becomes evident. (3) With some yogis, the consciousness which cognizes the physical phenomenon under contemplation, becomes evident. (In these three ways, the interrelationship between mind and body comes to be understood by the yogi.)

Comprehending Contact (Phassa), etc.

(1) Contact, sensation, perception, volition, and consciousness are a group of five key mental concomitants that arise together. In the discussion on the three types of yogis, the one who perceives vividly contact (phassa) between mind and matter does not comprehend contact alone. Rather, he comes to realize that sensation (vedanā), which experiences the contact, is also there; that perception (saññā), which perceives the object of contemplation is also there; that volition (cetanā), which brings into play all associated mental factors is also there; that consciousness (viññāṇa), which cognizes the object of contemplation, is also there. Thus the five closely related mental factors headed by contact are comprehended.

(2) The yogi, who perceives sensation, does not comprehend sensation alone. Rather, he comes to realize that, along with the arising of that sensation, there arises contact between the mind and the physical phenomena under contemplation; he also realizes that there also arises perception which perceives it; that there also arises volition which motivates the associated mental factors; and that there also arises consciousness which cognises the object of contemplation. Thus the five mental factors headed by contact are comprehended.

(3) The yogi, who perceives consciousness, does not comprehend consciousness alone. Rather, he understands that besides the consciousness, there also arises contact whereby the mind meets the object of contemplation; that there also arises sensation which experiences the contact; that there also arises perception which perceives the object; and that there also arises volition that motivates the associated mental factors. Thus the five mental factors headed by contact are comprehended.

Having comprehended contact and its four associated mental factors (phassa pañcamaka), the yogi contemplates on what is the basis of their arising. Then he discerns that the five mental factors have the corporeal body as their basis. The body, in the ultimate sense, is the corporeality that has arisen, made up of the Primary Four Elements (Bhūta-rūpa) and Secondary Element (Upādāya-rūpāni). Thus, the truth that contact and its associating four mental factors arise dependent on the body is understood. The basis, where the mental factors arise, is seen in its reality as physical phenomena or matter (rūpa); and that the five associated factors headed by contact is mental phenomena or mind (nāma);and that there is just mind and matter (nāma and rūpa) and nothing else. Between the two interrelated phenomena, matter comprises the aggregate of corporeality; mind comprises the four mental aggregates. Thus, there are just the Five Aggregates (Khandā). Indeed, there is no aggregate apart from mind and matter; there is no mind or matter apart from the Five Aggregates.

The yogi then contemplates: “What is the cause of the arising of the Five Aggregates?” He understands fundamentally and truly that the Five Aggregates arise due to ignorance (avijjā), craving (taṇhā) and kamma (action). Thus, he understands that the continued phenomenon of the five aggregates is the effect of this cause, namely, avijjā, taṇhā and kamma and that apart from cause and effect, there is nothing that can truly be called person or being, and that all are aggregates of conditioned phenomena. Thus, having comprehended that mind and matter arise from cause, the yogi continually contemplates on the impermanence, woefulness, and insubstantiality (anicca, dukkha, anatta) of mind and matter, thereby gaining insight into the mind-matter complex stage by stage (This effort and its rewards indicate strong insight, balava vipassanā.)

The yogi, who has advanced to this high level of insight, becomes very eager to attain magga-phala. He strives for the development of insight, encouraging himself with the thought: “I am going to achieve magga, phala, nibbāna even today.” When four appropriate factors, namely, weather, associates, food, and discourse that are conducive to his enlightenment are present together, he attains the Path-Knowledge. And even at one sitting of meditation, the culmination of insight development may be realized and arahatship attained.

In the above manner, the Buddha has already shown how a yogi, to whom contact is comprehended, or sensation is comprehended, or consciousness is comprehended, may, through proper insight development, gain arahatship.

In Sakkapaññha Sutta, the Buddha discourses on contemplation of mental phenomena, concentrating on sensation (vedanā) as the meditation subject appropriate for Sakka. This is so because devas including Sakka will not find either contact (phassa) or consciousness (viññāṇa) as comprehensible as sensation (vedanā). Therefore, sensation is appropriate subject of meditation for devas for gaining insight into mental phenomena.

To explain this further:

The arising of pleasant sensation (sukha-vedanā), and unpleasant sensation (dukkhavedanā), is very evident. When pleasant sensation arises, the whole body is permeated with it. One gets excited. There is a feeling of ease, as if being fed with butter refined a hundred times over, or being applied on the skin with oil refined a hundred times over, or relieving heat by taking a bath with cool clear water contained in thousand pots. It causes the person who experiences it to exclaim: “Oh! this is pleasant! really pleasant!”

When unpleasant or painful sensation arises also, it pervades the whole body causing great agitation and discomfort. It is as though lumps of red hot iron were inserted into the body, or as though molten iron were poured down over one’s body, or as though a bundle of burning faggots were thrown into a forest of dried trees and grass. It causes the person experiencing it to groan painfully: “Oh! this is painful! really painful!”

Thus, the arising of pleasant sensation and unpleasant sensation is quite evident.

This is not the case with neutral sensation (upekkhā-vedanā), which is not so evident. It is as though hidden by darkness. In the absence of any pleasant sensation or painful sensation, the yogi can only use his reason to understand the neutral sensation which is neither pleasant nor unpleasant. It is like a hunter chasing a deer, making a reasoned guess where the deer’s hoof prints appear at one end of a slab of rock as ascending it, and appear at the other end as descending therefrom, and coming to the conclusion that the deer must have walked across the rock. Where pleasant sensation has been clearly noted in the yogis' awareness, and later unpleasant sensation also has been clearly noted, the yogi can, applying his reason, judge that during the moments when two kinds of sensation are not felt, there has arisen in him a neutral sensation that is neither pleasant nor unpleasant. In this way the yogi comprehends neutral sensation (upekkhā-vedanā).

Thus, the Buddha first taught Sakka contemplation of physical phenomena and then proceeded to the subject of the three sensations as method of contemplating mental phenomena. This method, whereby a discourse on contemplation of physical phenomena is followed by a discourse on the three sensation as meditation subject, is a common method used by the Buddha to suit the hearer in each situation. It can be found, besides the present discourse to Sakka, in many other discourses, namely, Mahāsatipaṭṭhāna Sutta (Dīgha Nikāya), Satipaṭṭhāna Sutta, Cūḷataṇhāsaṅkhaya Sutta, Mahā Taṇhā Saṅkhaya Sutta, Cūḷa Vedalla Sutta, Mahā Vedalla Sutta, Raṭṭhapāla Sutta, Magaṇḍhiya Sutta, Dhātuvibhaṅga Sutta, Āneñjasappāya Sutta (all in Majjhima Nikāya) and the whole of Vedanā Saiṇyutta.

The Commentary says: “In the Sakkapaññha Sutta, meditation on the physical phenomena, being simply an object of sensation, is not expressly mentioned. Probably this is why it is not on record in the Pāli text.” This statement is rather terse and obscure. Its purport will, therefore, be brought out here:

The Commentary says: “The Bhagavā taught Sakka and other devas contemplation of physical phenomena first and then proceeded with contemplation of mental phenomena, through the three sensations which was the way they could understand the Dhamma, considering their capacity (lit natural bent of mind) to comprehend.” This statement might be challenged by certain persons pointing out the fact that there is no mention in the text that the Buddha taught contemplation of physical phenomena to Sakka. The answer lies in the fact that devas are highly perceptible to mental phenomena, and among all mental phenomena, sensation is best understood by them. It is the Buddha’s method in teaching those with a strong capacity to understand mental phenomena, to make a preliminary discourse on physical phenomena just to provide a grounding for understanding mental phenomena, on which latter subject He would dwell at length. In the present case, Sakka and his company had a strong capacity to understand mental phenomena and so the Buddha mentioned physical phenomena simply as an object of sensation, showing them what constitutes physical phenomena. And having stated it in a most brief manner, the Buddha taught the three kinds of sensation in an elaborate manner. Therefore, it must be noted that physical phenomena forms just a preliminary subject as object of sensation, and hence this fact is not recorded in the text. This is the purport of the terse commentarial statement referred to above.

Now we shall deal with the expositions of the Buddha’s elaborate manner of teaching the subject of meditation on the three kinds of sensation as stated in (a), (b) and (c) above. The explanation on them, as contained in the Commentary and the Sub-commentary, will be condensed as best as we can.

Reference (a)(i) above:

“The mentally agreeable sensation that tends to increase demeritoriousness and to decrease meritoriousness (and which should not be resorted to)” means somanassa-vedanā. This kind of pleasant sensation is called gehasita somanassa-vedanā. (Visible object, sound, odours, tastes, tangible objects and thoughts (or ideas), these six sensuous objects serve as a house of craving and therefore termed ‘geha’.) This mentally agreeable sensation arises together with craving because of these sensuous objects. If one allows the repeated arising of that kind of sensation, demeritoriousness grows and meritoriousness wanes every day.

That is why the Buddha said this gehasita somanassa-vedanā is not to be resorted to.

Reference (a)(ii) above:

“The mentally agreeable sensation that tends to decrease demeritoriousness and to increase meritoriousness (and which should be resorted to)” means pleasure bent on renunciation (nekkhammasita somanassa-vedanā). Herein, taking up the homeless life of a bhikkhu, attainment of jhāna, realization of Nibbāna, Insight-knowledge, and all meritorious actions that break away from the hindrances are called Nekkhamma, renunciation or emancipation from worldliness. Let’s expand this: One sets one’s goal of release from the round of rebirth and, leaving hearth and home, goes to the monastery, takes up the life of bhikkhuhood, establishes oneself in the Purity of the four kinds of bhikkhu precept (catupāri suddhi sīla), practises the ascetic practice, meditates for concentration by kasiṇa devices, attains the first Fine Material Jhāna, and cultivates Insight using that jhāna as the foundation, all these practices are called acts of renunciation (nekkhamma). Pleasure derived from these activities are called pleasure bent on renunciation. If one cultivates the repeated arising of this kind of nekkhammasita somanassa-vedanā, demeritoriousness decrease and meritoriousness increases. That is why the Buddha said this pleasant sensation bent on renunciation should be resorted to. (Note: Gehasita somanassa-vedanā, that should not be resorted to, pleasure of the senses arise together with craving for the six kinds of agreeable sense objects that are cognized at the six sense-doors. As there are six sense objects which constitute the bases of these mentally agreeable sensations, there are six kinds of such sensepleasure.)

Regarding the naturally agreeable sensation bent on renunciation (nekkhammasita somanassa-vedanā), there are also six kinds based on the agreeable sense objects of six kinds that cause the arising of the pleasant sensation, beginning from the first step of renouncing householder’s life to attaining of mundane and supramundane jhānas up to the third jhāna. In the Teaching, the two categories of pleasant sensation, the six gehasita somanassa-vedanā and the six nekkhammasita somanassa-vedanā occur frequently. With regard to domanassa-vedanā and upekkhā-vedanā which will be mentioned in due course, the terms of six gehasita and six nekkhammasita will also appear frequently It should be noted that these terms are also used with reference to the six sense objects.

Reference (a)(iii) above:

In the third paragraph of (a), of the type of pleasant sensation, i.e. Nekkhammasita somanassa-vedanā, there is, firstly, the one that arises together with initial application of the mind (vitakka) and sustained application of the mind (vicāra). This refers to the pleasurable sensation that arises from the time of taking up bhikkhuhood till the attainment of the first jhāna.

And secondly, there is the one that arises without the initial application of the mind (vitakka) and sustained application of the mind (vicāra). This refers to the pleasurable sensation that arises at the attainment of the second and the third jhānas. The second is superior to the first. In this (third) paragraph, the Buddha compares the two ways in which two bhikkhus many attain arahatta-phala.

To expand this statement:

The first bhikkhu, in contemplating the pleasant sensation that arises together with initial application of the mind and sustained application of the mind [i.e. pleasant sensation pertaining to the Sense Sphere (Kāmā-vacara somanassa-vedanā) and pleasant sensation pertaining to the first jhāna of the Fine Material Sphere (Rūpa-vacara paṭhana-jhāna somanassa-vedanā)], contemplates: “On what does the pleasant sensation depend?” And he perceives that it depends on the physical body. Then he proceeds to contemplate on the three characteristics (anicca, dukkha and anatta) of mental phenomena (as has been described above). And in due course he attains arahatta-phala.

The second bhikkhu, in contemplating the pleasant sensation that arises without initial application of the mind and sustained application of the mind (i.e. the second and the third jhāna of the Fine Material Sphere (Rūpa-vacara dutiya tatiya jhāna somanassa-vedanā) and developing insight as mentioned earlier on, attains arahatship.

In the above two cases, the object of meditation of the second bhikkhu which is the pleasant sensation not in association with initial application of the mind and sustained application of the mind, is superior to the object of meditation of the first bhikkhu which is the pleasant sensation associated with initial application of the mind and sustained application of the mind. The thoughts of the second bhikkhu that contemplate on the mindobject (sensation) in its three characteristics, being not associated with initial application of the mind and sustained application of the mind, are superior to the thought of the first bhikkhu which are associated with initial application of the mind and sustained application of the mind. In the matter of attainment of the Fruition consciousness also, that of the second bhikkhu which is being not associated with initial application of the mind and sustained application of the mind, is superior than that of the first bhikkhu which is associated with initial application of the mind and sustained application of the mind. (These are some important points about (a) Somanassa-vedanā.)

Reference (b)(i) above:

“The unpleasant sensation which tends to increase demeritoriousness and decrease meritoriousness (and is therefore not to be resorted to),” refers to gehasita domanassavedanā. When one does not get some desirable visible object, or sound, or odour, or taste, or tangible object, or thought cognized through or by the eye, the ear, the nose, the tongue, the body and the mind, one feels miserable. When these six kinds of sense objects that one has enjoyed do not last, they are painfully missed by one who cherishes them. Thus unpleasant sensation (domanassa-vedanā) arises in one on account of the six sense objects. If these unpleasant sensations are allowed to arise repeatedly, demeritoriousness increases, and meritoriousness decreases. That is why the Buddha said that unpleasant sensation arising out of the six sense objects should not be resorted to.

Reference (b)(ii) above:

“The unpleasant sensation which tend to decrease demeritoriousness and increase meritoriousness (and should therefore be resorted to)” means nekkhammasita domānassavedanā (unpleasant sensation inclined to renunciation). To the bhikkhu who has renounced the worldly life and taken the practice of insight-development through various methods of contemplation, visible objects, sound, odours, tastes, tangible objects, and thoughts are perceived as impermanent and subject to change. Further, there comes the realization that, in truth and reality, the six sense objects in the past as well as at present are impermanent, subject to change, and are woeful. This realization is Insight-knowledge. Once the true nature of the six sense objects is understood, the mind of that bhikkhu yearns for release from the six sense objects which arise in the conditioned phenomena of mind and matter. Directing his mind to Nibbāna, he has an ardent desire, (Pihā, ardent desire, a mild form of lobha (greed) in the ultimate sense) to attain the Supramundane.

(In this connection, the Pāli term Pihā needs some explaining. The expression: ‘the ardent desire to attain the supramundane’, does not mean that pihā takes the arahatta-phala as its object, because pihā is a mild form of lobha which primarily is a demeritorious factor. Not to speak of a demeritorious factor, even meritorious factors divested of wisdom do not take Nibbāna as their object. Hence pihā does not take Nibbāna as its object. The fact is that the yogi had had hearsay knowledge of Nibbāna. The sublime attributes of Nibbāna has not only been learnt from other people, they have become imbued in the yogi’s mind through book learning, meditation and insight development, and a yearning of Nibbāna has thus already been formed. This knowledge, of course, still remains in the province of concept (paññatti) only, but a fairly close idea of Nibbāna is obtained by intelligent reasoning. As a matter of fact, jhāna, magga, phala, nibbāna, belong to the province of the Supramundane; they are, therefore, as subtle as they are profound, even to get a true idea by a yogi who has not become an ariya. At best, only he can visualise the Supramundane and wish for attaining it, pihā)

After the arising of the ardent desire to attain the Supramundane, the yogi tries towards his goal by cultivating Insight. If, in spite of these earnest efforts, the goal is still not reached, the yogi gets frustrated. “Alas, how success evades me for all my efforts over such a long period,” he says to himself. The unpleasant sensation he now experiences is called Nekkhammasita Domanassa-vedanā. The repeated arising of this kind of unpleasant sensation is conducive to success.

The more disappointed he is, the greater his resolution to attain his objective, which turns into a sufficing condition (upanissa paccaya) for success. Demeritoriousness decreases in him and meritoriousness increases. That is why the Buddha said that nekkhammasita domanassa-vedanā should be resorted to.

Reference (b)(iii) above:

Although unpleasant sensation (domanassa-vedanā) is a mental factor definitely accompanied by initial application of the mind and sustained application of the mind (savitakka savicāra), the yogi is apt to take gehasita domanassa vedanā as the unpleasant sensation that arises together with initial application of the mind and sustained application of the mind (savitakka, savicāra) and nekkhammasita domanassa-vedanā as the unpleasant sensation that arises without initial application of the mind and sustained application of the mind (avitakka avicāra). Therefore, unpleasant sensation is mentioned in these two ways.

To further explain:

In this Teaching, a bhikkhus cultivates Vipassanā meditation (Insight), after getting established in jhāna, whether threshold jhāna upacāra or first jhāna, and if he cannot attain magga-phala he feels dejected domanassa-vedanā. In such a case, the jhānas which were used as ones for development of magga-phala are called unpleasant (domanassa), by way of a figure of speech because the jhāna as preliminary steps in his course of the Path-practice are to him something he does not want. If, in spite of the disappointment, he perseveres and ultimately attain magga-phala, the supramundane dhamma that he realizes is (also) called domanassa in a figurative sense since it is the outcome of, or is caused by, the unpleasant sensation.

The yogi (bhikkhu), regarding his own thoughts associated with the initial application of the mind and sustained application of the mind which cause his unpleasant sensation, or regarding his own thoughts which are not associated with initial application of the mind or sustained application of the mind which cause his unpleasant sensation as unpleasant sensation itself (associated with or dissociated with initial application of the mind as the case may be), then reflects: “Oh, how long it would be before I can successfully gain insight into unpleasant sensation which arises together with initial application of the mind and sustained application of the mind?” Or as: “How long it would be before I can successfully gain insight into unpleasant sensation which arises without initial application of the mind and sustained application of the mind?”

Furthermore, he considers the Fruition-knowledge, that is caused by unpleasant sensation associated with (or arising together with) initial application of the mind and sustained application of the mind, as attainment of Fruition (phala-samāpatti), though unpleasant sensation associated with initial application of the mind and sustained application of the mind; and the Fruition-Knowledge, that is caused by unpleasant sensation not associated with initial application of the mind and sustained application of the mind, as attainment of Fruition through unpleasant sensation which is not associated with initial application of the mind and sustained application of the mind. Thinking thus, he reflects: “How long it would be before I can attain Fruition which is caused by unpleasant sensation associated with initial application of the mind and sustained application of the mind? Or, Fruition which is caused by unpleasant sensation not associated with initial application of the mind and sustained application of the mind?” He then enters upon a series of courses of rigorous practices extending from three months to six months, and then to nine months.

First of all, he commits himself to a three-month training schedule. During the first month, he allows himself to sleep two out of the three watches of a night, meditating during one watch of the night. In the middle period, the second month, he allows himself to sleep only one watch of the might, meditating during two watches of the night. In the third month, he allows himself no sleep but meditates during the three watches of the night, alternating between walking and sitting. It may be well if this training ends up in arahattaphala. Otherwise, he does not relent but takes upon himself an additional six months of rigorous training.

In these six months, three periods of two months each are marked out, i.e., waking portions and sleeping portion of the nights are adopted, as in the three-month training. After the six-month training, if he still does not attain arahatta-phala, the bhikkhu does not relent, but take an additional nine months of rigorous training.

This nine-month training is made up of three periods of three months each. During the first period, the yogi allows himself to sleep two out of the three watches of the night and meditates during one watch. In the middle period, he allows himself to sleep only one watch of the night, meditating during two watches. In the third period, he allows himself no sleep but spends the whole night meditating, in alternating postures of walking and sitting. After this manner of rigorous practice, if the bhikkhu still does not attain arahatta-phala, despondency sets in his mind. He reflects: “Alas, I am still not one of those who are invited to assemble at the yearly congregation where purity is admitted (visuddhi pavāraṇā).” He feels very sad like the bhikkhu-elder Mahāsiva of Gāmantapabbhara. Tears may flow down on his face.

[The Story of Bhikkhu-elder Mahāsīva]

In this way, a yogi, who finds himself unable to attain arahatship, feels (as in the case of Mahāsīva): “Ah, how I miss the opportunity of holding congregation with fellow-bhikkhus who are arahats”. He becomes despondent suffering domānassa-vedanā. When he attains jhānas or Insight-Knowledge or magga or phala as the outcome of, or caused by, that unpleasant feeling which he considers either as associated with initial application of the mind and sustained application of the mind, or not associated with initial application of the mind and sustained application of the mind. Such attainment are called, figuratively, as unpleasant sensation with initial application of the mind and sustained application of the mind, or unpleasant sensation without initial application of the mind and sustained application of the mind. It should be noted that the Buddha termed these attainments as figures of speech, taken from the point of view of result or that of cause.

Thus, according to the yogi’s view of the unpleasant sensation, either as associated with initial application of the mind and sustained application of the mind, or as not associated with initial application of the mind and sustained application of the mind, when in due course the unpleasant sensation leads to jhāna or Insight-Knowledge, or magga-phala, these attainments are called, figuratively, as unpleasant sensation with initial application of the mind and sustained application of the mind, or as unpleasant sensation without initial application of the mind and sustained application of the mind.

In this context, where a bhikkhu contemplates the jhāna, whether neighbourhood absorption (upacāra-jhāna) or the first jhāna, called unpleasant sensation with initial application of the mind and sustained application of the mind (savitakka savicāra), as impermanent, woeful and unsubstantial, and considers: “Where does this unpleasant sensation originate?” he comes to understand that it has its origin in the body as its base. From this understanding, he progresses, stage by stage, to arahatship. (Ref: the process of insight development on the practice for the understanding of Contact (phassa), etc. discussed curlier on.)

If there is another bhikkhu who contemplates the second jhāna, the third jhāna, etc. which are called the unpleasant sensation which is not associated with initial application of the mind and sustained application of the mind (avitakka avicāra), as impermanent, woeful and unsubstantial, by stages he attains arahatship.

In the above two cases, both have unpleasant sensation as the object of Insight meditation but the unpleasant sensation, which is not associated with initial application of the mind and sustained application of the mind, is superior to the unpleasant sensation which is associated with initial application of the mind and sustained application of the mind. Regarding the Insight-Knowledge gained from the meditation also, the former is superior to the latter. Regarding the fruition of the final Path-Knowledge (Arahatta-phala) also, the former is superior. That is why the Buddha says that, of the two types of unpleasant sensation, the one that is not associated with initial application of the mind and sustained application of the mind is superior.

These are points to note concerning (b) Domanassa-vedanā.

Reference (c)(i) above:

The neutral sensation (upekkhā) which tends to increase demeritoriousness and decrease meritoriousness (and is therefore not to be resorted to) means gehasita-upekkhā, neutral sensation inclined to sense-pleasures. It means strong attachment to sense-pleasures. When some agreeable object arises at the six doors, i.e. eye, ear, nose, tongue, body and mind, one is unable to overcome the defilements and falls prey to that sense object just as a fly is 'caught' by (i.e. unable to let go) a lump of jaggery. One who relishes sense-pleasures is imprisoned by them.

Repeated resort to gehasita-upekkhā tends to increase demeritoriousness and decrease meritoriousness. That is why the Buddha said that gehasita-upekkhā should not he resorted to.

Reference (c)(ii) above:

The neutral sensation which tends to decrease demeritoriousness and increase meritoriousness (and should, therefore, be resorted to) means nekkhammasita-upekkhā, neutral sensation inclined to renunciation. It is a neutral attitude to both agreeable and disagreeable objects arising at the six sense-doors, i.e., eye, ear, nose, tongue, body, and mind. Agreeable sense objects are not attached to. Disagreeable objects do not cause anger or vexation. Neither-agreeable-nor-disagreeable sense objects do not cause bewilderment (moha) due to unbalanced attitude. The yogi contemplates all the six sense objects as impermanent, woeful, and subject to change and thus discerns all of them as they really are. This neutral attitude is a form of neutral sensation which arises with wisdom in the mental process of the yogi. (In other words:) This evenness of attitude is also called indifferent feeling, equanimity (tatramajjhattatā). It means detached attitude to both agreeable and disagreeable sense objects. Vedanupphekklā and balanced attitude, equanimity (tatramajjhattatā) are taken as upekkhā.)

That being so, resorting to the six kinds of neutral sensation inclined to renunciation, six nekkhammasita-upekkhās, at all times, i.e. from the time of becoming a bhikkhu, throughout all the stages of bhikkhu practice beginning with practice of Ten Reflections (anussati), till the attainment of jhānas, up to the fourth jhāna, decreases demeritoriousness and increases meritoriousness. Therefore the Buddha said nekkhammasita-upekkhā should be resorted to

Reference (c)(iii) above:

Of the two types of nekkhammasita-upekkhā, namely, the one associated with initial application of the mind and sustained application of the mind (savitakka savicāra upekkhā),

(the neutral sensation that arises at all times, from the time of becoming a bhikkhu throughout all the stages of insight-development through various contemplations, up till the attainment of the first jhāna) and the one not associated with initial application of the mind and sustained application of the mind (avitakka avicāra upekkhā), (at the attainment of the second jhāna, etc.) the first one is superior to the second.

The above passage compares the arahatta-phala attained by two bhikkhus, i.e., in two ways of bhikkhu practice: (a) The first bhikkhu, in contemplating a neutral sensation associated with initial application of the mind and sustained application of the mind, considers: “On what does this neutral sensation depend?” And he comes to the right understanding that it arises dependent on the body. From that understanding, he proceeds to gain Insight-knowledge, stage by stage, until he becomes an arahat. (b) The second bhikkhu, contemplating on the neutral sensation not associated with initial application of the mind and sustained application of the mind (that arises at the second, the third, and the fourth jhānas) gains Insight-knowledge, stage by stage, until he becomes an arahat.

Of those two bhikkhus, the neutral sensation that serves as the object of meditation of the second bhikkhu, being not associated with initial application of the mind and sustained application of the mind, is superior to the neutral sensation that serves as the object of meditation of the first bhikkhu which is associated with initial application of the mind and sustained application of the mind. Regarding the thoughts that arise in the two bhikkhus during their meditation, the thoughts that arise in the second bhikkhu, being not associated with initial application of the mind and sustained application of the mind, is superior to the thoughts of the first bhikkhu which are associated with initial application of the mind sustained application of the mind. Regarding the attainment of the arahatta-phala won through contemplation of the neutral sensation, the attainment of the second bhikkhu, being not associated with initial application of the mind and sustained application of the mind, is superior to that of the first bhikkhu which is associated with initial application of the mind and sustained application of the mind.

These are the points to note concerning (c) Upekkhā-vedanā.

Sakka is established in Stream-entry Knowledge

Having discoursed on pleasant sensation, unpleasant sensation and neutral sensation that lead to arahatship, the Buddha concluded the Teaching with these words:

“Sakka, King of Devas, a bhikkhu, who practises thus, is one who works out the extinction of illusory perceptions associated with craving (taṇhā), conceit (māna) and wrong view (diṭṭhi) that prolongs the suffering in saṃsāra leading to Nibbāna where all perceptions cease.”

At that moment, Sakka attained the Fruition of Stream-entry.

The Benevolent Desire, Chanda, of The Buddhas

The benevolent desire of the Buddhas is the noblest intention to bestow the highest blessing, the superior or exalted mind, never of inferior or lower type. Wherever the Buddhas make a discourse to an individual or to a congregation, they always show the way to the attainment of the arahatship. Amongst the hearers, some attain Stream-entry, some become Once-returner, some become Never-returner, and some attain arahatship, according to the sufficing condition, i.e. the ripeness of their past merit.

To bring in a simile here:

The Buddha is like the royal father, the hearers of His Teaching are like the princelings. The father makes morsels of food in the size that he usually takes, and feeds them into the mouths of the princelings. The princelings take in as much food, only of what their mouths can receive. Similarly, the Buddha disseminates the Dhamma in the highest level, i.e. arahatship: From amongst the hearers some attain the first fruition, some the second, some the third, and some the fourth, i.e. arahatship, according to the capacity of understanding.

Sakka is reborn as Sakka A Second Time

After attaining Stream-entry, Sakka passed away in the presence of the Buddha and was reborn as Sakka for a second time.

There is an important point to note in this connection: When a deva passes away no corpse remains like in the case of a human being. The body ceases to exist, disappears just like a flame disappears. That indeed is so. Whereas, when a human being dies, the kammaborn corporeality (kammaja-rūpa) disappears first. Seventeen thought-moments after the disappearance of kamma-born corporeality, mind-born corporeality (cittaja-rūpa) disappears. Within a few moments, nutriment-born corporeality (āhāraja-rūpa) disappears since no external nutriment sustains it. Temperature-born corporeality (utya-rūpa) however stays on for a long time, taking its own process. With devas it is totally different. This is so because devas have a type of rebirth quite different from human beings. They are born instantly as adults. When their kamma-born corporeality dissolves, the remaining kinds of corporeality, i.e. mind-born, temperature-born, and nutriment-born corporeality, all these dissolve simultaneously. The result is that there are no physical remains when a deva passes away. The body vanishes there and then.

Special note:

The difference in the fact of the presence of the human dead body and the absence of the deva dead body at their passing away is a matter that requires some basic understanding^[1] of the arising of the aggregates of a human being and those of a deva at the moment of conception.

(i) At the moment of conception or rebirth (paṭisandhi) of a human being, three corporeality units (kalāpas), each a mere speck of an atom, come into being, namely, the body decad (kāyadasaka-kalāpa), the sex decad (bhāvadasaka-kalāpa), the base decad (vatthudasana-kalāpa). The kamma-born corporeality and the mind-born corporeality, temperature-born corporeality and nutriment-born corporeality arise at the due moment. Whenever these four types of corporeality advance to the stage of static moment (ṭhīkhaṇa), each unit of the element of heat (tejo-dhātu) inherent in those corporeal units continuously produces temperature-born corporeality, resulting in multiplication of utuja kalāpas and the growth of the human body. This continuous increment of the temperature-born corporeality has the effect of its constituting most of the bulk of the human body so much so that it is, so to speak, virtually “the owner of the house” of the human body, turning the three other types of corporeality (i.e. kamma-born, mind-born, and nutriment-born corporeality) into mere “guests at the house”. This is the nature of corporeality in human beings as well as all other wombborn beings. When they die, the kamma-born corporeality, the mind-born corporeality and the nutriment-born corporeality in them vanish away, like guests in the house leaving the body; but temperature-born corporeality, which is like the owner of the house, remain for a long time.

(ii) In the case of devas, kamma-born corporeality, arising at the moment of instant rebirth, constitutes the whole of the deva body which is three gavutas long, and is like the owner of the house while the three other types of corporeality (i.e., mind-born, temperature-born, and nutriment-born corporeality) are like guests at the house, sharing space within the deva body. Therefore, devas and Brahmās, who are reborn instantly as adults, do not leave behind any remains of their body at death. The three types of corporeality other than kamma-born corporeality (like guests who cannot stay on in the house when the house is no more) vanish when the kamma-born corporeality dissolves at death. This is a profound matter. It is intelligible to those who have a grounding in the phenomenal processes of mind and matter.)

Since Sakka passed away and was reborn as Sakka even while listening to the discourse, no one among his celestial company knew that it was not the same old Sakka. Only Sakka himself knew it, besides him only the Buddha knew it by his All-knowing Wisdom.

Footnotes and references:

[1]:

Some basic understanding: Readers could enhance their understanding of this chapter by studying ‘A Manual of Abhidhamma’ by Nārada Thera, Chapter Six, which deals with Analysis of Matter, containing sections on enumeration of matter, classification of matter, the manner of arising of material phenomana, etc.