May insight follow sensation

Regarding the contemplation of sensations (vedanānupassanā): A pleasant sensation (sukha vedanā) is pleasant while it is arising, but becomes suffering (dukkha) when it ceases. Even though it is pleasant before it ceases, at the moment it ceases, it changes over to the side of suffering. Therefore, the Buddha taught that even pleasant sensation is of the nature of the truth of suffering (dukkha saccā). When one sees a pleasant sensation in this way, as an arising and passing away, as the truth of suffering, the underlying tendency of sensual lust (kāmarāgānusaya) is cut off. This is the cessation of the dependent arising through craving (taṇhā-paṭiccasamuppāda). Attachment and delight towards the pleasant sensation can no longer arise. An unpleasant sensation (dukkha vedanā) is suffering at the moment it arises, but it becomes pleasant when it ceases. This unpleasant sensation must also be contemplated only as the arising and passing away truth of suffering. Through this contemplation, the underlying tendency of aversion (paṭighānusaya) is exhausted. This is the cessation of the dependent arising of aversion (dosa-paṭiccasamuppāda). A neutral sensation (upekkhā vedanā) must also be contemplated only as the arising and passing away truth of suffering. The Buddha said it should be seen as impermanent (upekkhā vedanā, bhikkhave, aniccato daṭṭhabbaṃ). It is indeed arising and passing away. Contemplating it exhausts the underlying tendency of ignorance (avijjānusaya). This is the cessation of the dependent arising through ignorance (avijjā, moha-paṭiccasamuppāda). Pleasant and unpleasant sensations are opposites. Therefore, when a pleasant sensation arises, an unpleasant one does not, and when an unpleasant sensation arises, a pleasant one does not. Only one arises at a time. One must catch and be aware of whichever one is present. Pleasant and unpleasant are opposites to the neutral sensation. Therefore, when a pleasant or unpleasant sensation arises, a neutral one cannot arise. When a neutral sensation arises, a pleasant or unpleasant one cannot arise. One of the three types of sensation is always present. However, they do not arise simultaneously. One ceases before another can replace it. If a neutral sensation arises in a sense door like the eye, ear, nose, tongue, or body, one must contemplate its arising and passing away in that moment. If a pleasant or unpleasant sensation is present, one must also contemplate it in that moment. There is no time when nothing arises. It is usually because one misses the moment of arising that one fails to find the sensation and thinks it is not there. An opposing sensation is always arising. All three sensations do not arise simultaneously. It is only because the mind (ñāṇa) cannot penetrate the continuity (santati) of sensations that pleasant and unpleasant seem mixed, and neutral also seems mixed. This illusion of mixing happens because the arising and passing away is very rapid, and the observing wisdom is slow. When such an illusion of mixing appears, the Venerable Mogok Sayadaw said that defilements (kilesā) find a gap to lodge. If defilements find a gap, the path knowledge (magga ñāṇa) is delayed. Sometimes, during contemplation, only neutral sensations may arise repeatedly. Sometimes only pleasant sensations arise repeatedly. Sometimes only unpleasant sensations arise repeatedly. Sometimes they alternate. However they arise, one must catch and be aware of the present moment. For each pleasant sensation, one must apply one moment of awareness. For each unpleasant sensation, one moment of awareness for that unpleasant sensation. For each neutral sensation, one moment of awareness for that neutral sensation. When one can apply one moment of awareness for each sensation that arises, defilements cannot find a gap. If one perceives a painful, aching unpleasant sensation as continuously painful, it means the wisdom cannot penetrate the continuity, and the defilement of anger (dosa kilesā) finds a gap. It is crucial to use wisdom to penetrate the continuity of sensations, to see the pain sensation's flickering, fluctuating, moving, and changing nature in parts and segments. Unpleasant sensations arise one after another. One must focus and note to see clearly in the mind that one ceases and another arises. The initial pain ceases when a medium pain arises. The medium pain ceases when an unbearable pain arises. The unbearable pain ceases when a mild pain arises. One must penetrate to see this segmented, broken nature of arising and passing away. It is about seeing the change of nature beyond the pain itself. Once one can penetrate and see in this segmented way, the defilement of anger cannot find a gap. Similarly, if one does not notice that pleasant sensations are arising repeatedly one after another, one may mistakenly perceive the pleasant feeling as lasting a long time. One may think a pleasant sensation is arising for a long time. With that perception, the defilement of craving (taṇhā kilesā) finds a gap and enters. In reality, it is merely the continuity (santati) of pleasant sensations arising in sequence. The experience of pleasure also has ups and downs, lows and highs. One must penetrate with wisdom to see the changes in the nature of the pleasant sensation: slightly pleasant, moderately pleasant, extremely pleasant, etc. Only then will a long pleasant sensation appear in the mind as segmented, broken, and changing process. It is about dividing the pleasant sensation moment by moment. One must insert wisdom into the gaps between the continuously arising pleasant sensations, not allowing defilements to enter. The sensation is arising and passing away; the observing wisdom must match it as the path (magga). One contemplates so that wisdom follows right behind the sensation. Only then can defilements not find a gap. If one perceives the pleasant feeling as long-lasting, the path knowledge of arising and passing away (udayabbaya ñāṇa) does not match, and delighting attachment and craving (taṇhā) enter. If only neutral sensations arise continuously, and if wisdom cannot enter the gaps between them, one will not see the arising and passing away. If one does not see arising and passing away, ignorance (avijjā) finds a gap behind the neutrality. If ignorance finds a gap, the attainment of path and fruition knowledge (magga-phala ñāṇa) is delayed. Therefore, one must also note and contemplate the neutral sensation by segmenting it, seeing that it is not arising for a long time but that one arises after another. It is necessary to penetrate and note by dividing it: one moment of neutrality, one moment of awareness, segmenting and piercing through. It is very necessary. In summary, if wisdom cannot penetrate the continuity (santati), if one cannot insert wisdom between one sensation and the next, then anger (dosa) finds a gap behind suffering; craving (taṇhā) finds a gap behind pleasure; ignorance (avijjā) finds a gap behind neutrality. As long as defilements find gaps to lodge, the path knowledge will be slow. Only when one can prevent defilements from lodging by inserting wisdom in the gaps can one attain the result as the Buddha said: "striving in the evening, one may attain in the morning; striving in the morning, one may attain in the evening." Venerable Dr. Ashin Parami