Only by mastering sensations (vedanā)

Only by mastering sensations (vedanā) can one attain Nibbāna. The closest path to Nibbāna is the contemplation of sensations (vedanānupassanā). Sensations give rise to craving (vedanā paccayā taṇhā). If sensations cease, craving ceases (vedanā nirodhā taṇhā nirodho). The cessation of craving is itself Nibbāna (taṇhā nirodho nibbānaṃ). According to these teachings, one can only understand the cessation of sensations (vedanā nirodha) by understanding sensations themselves. Without understanding sensations, one cannot understand their cessation. This means that only by knowing the arising of sensations can one know their cessation. The places where sensations arise have already been discussed for the purpose of understanding them. Now, I would like to briefly explain again how the three types of sensations manifest. Throughout the entire body, except in places like the nails, hair tips, and other areas where the sense organs (kāyapasāda) cannot arise, pleasant sensations (sukha vedanā) occasionally arise, and unpleasant sensations (dukkha vedanā) occasionally arise. Therefore, on the body, two types of sensations—pleasant and unpleasant—can arise. "Throughout the entire body" refers only to the places where they can arise. In reality, they arise wherever they wish, but they will arise distinctly in one particular place. Since they arise only on the body, when observing pleasant and unpleasant sensations, one should not focus on visual objects, sounds, etc. If one focuses on visual objects, sounds, etc., the mind will be distracted from the object, and one will not see the arising and passing away of pleasant and unpleasant sensations. If one merely speculates or guesses, one will not progress. On the body, two types of sensations arise: pleasant and unpleasant. For example, when it is hot, an unpleasant sensation arises. When a gentle breeze blows, a pleasant sensation arises. When it is extremely cold, an unpleasant sensation arises. When wearing warm clothing and feeling warm, a pleasant sensation arises. There is never a time free from sensations. If there is no pleasant sensation, there will certainly be an unpleasant one. They cannot arise simultaneously. Only when one ceases can the other arise. In the abdomen, in the heart-base, when encountering a desirable and good object, a pleasant sensation arises. (Here, pleasant mental feeling (somanassa) is equated with pleasant sensation for the purpose of contemplation). When hearing good news and feeling joy, or when seeing something desired and feeling happy, etc., one can recognize the moment when a pleasant sensation arises. The eye can only see; the joy is a feeling of joy in the abdomen. If one hears sad or unpleasant news, an unpleasant sensation arises in the abdomen. If one can maintain equanimity (upekkhā) toward what is seen, heard, etc., it is understood that a neutral sensation (upekkhā vedanā) arises in the abdomen. Therefore, in the abdomen, pleasant sensations, unpleasant sensations, and neutral sensations can arise. These three types also arise one after another, not simultaneously. They arise depending on the object. When encountering a good object, a pleasant sensation arises. When encountering a bad object, an unpleasant sensation arises. When encountering a neutral object, a neutral sensation arises. Depending on the object, pleasant and unpleasant sensations arise on the body, and pleasant, unpleasant, and neutral sensations arise in the abdomen. Thus, there is never a time free from sensations. When hungry, an unpleasant sensation arises. When eating, a pleasant sensation arises. If one overeats and feels uncomfortably full, an unpleasant sensation arises. There is no freedom from sensations. If one says, "I just ate without paying attention to whether it was good or bad," a neutral sensation arises. For one of these three types of sensations to arise, we must constantly feed the six sense doors. The six sense doors—eye, ear, nose, tongue, body, and mind—exist. The Buddha compared these six sense doors to an ocean. The eye is never satisfied with visual objects. We spend money and effort to satisfy it. The ear is never satisfied with sounds. We strive to satisfy it to hear what we want. The nose is never satisfied with smells. We try to satisfy it. The tongue is never satisfied with tastes. We try to satisfy it. The body is never satisfied with tactile objects. We search to satisfy it. To keep the mind happy, we must also satisfy the mind door. The ocean is never full. Therefore, no matter how much we try to satisfy these six sense doors, they can never be filled, which is why the Buddha compared them to six oceans. We desire pleasant sensations and thus constantly try to satisfy these six doors. There is no rest in this lifelong task of satisfying them. Young and old, everyone is busy striving. No matter how much we try, they are never satisfied. We die while trying to fulfill the desires of the six sense doors, even before they are satisfied. After this life, in the next life, we must continue to satisfy them. Whether as humans, dogs, or devas, we remain victims of sensations, fulfilling desires according to our form. Therefore, only when sensations cease will craving cease, as taught in "vedanā nirodhā taṇhā nirodho." As long as sensations do not cease, we remain oppressed by them. Throughout samsāra, we have been oppressed by sensations. In seeking pleasant sensations, we become slaves to sensations without realizing it. This is not just for one lifetime but for the entire cycle of existence. It is like being master and oppressor. If we want sweetness, we create sweetness. If we want sourness, we create sourness. If we want to enjoy fragrances, we search for them. Thus, it is said that we struggle under the command of sensations. Sensations dominate us, and we follow them like slaves. Therefore, the Buddha taught that sensation is a dominant force (vedanindriya). Sensations wield authority and control us. While alive, we live under the oppression of sensations, and when we die, we die oppressed by sensations. It is like draft oxen. When oxen are of working age, they are made to plow fields and pull carts. When they grow old and can no longer plow or pull carts, they are slaughtered and eaten. Similarly, sensations command us to seek and satisfy their demands while we are alive. There is no true satisfaction. Even as we search and satisfy them, relying on them as masters, in the end, the very sensations we rely on kill us, and we meet our death. We live with sensations and die with sensations. One can die oppressed by pleasant sensations. Dying from excessive pleasure is death by the hand of pleasant sensation. Dying from severe illness is death oppressed by unpleasant sensation. Dying senselessly, from a brain hemorrhage, is death killed by neutral sensation. All who die are killed by one of these three types of sensations. While alive, we are slaves to sensations, and in the end, sensations kill us. "They make us work as slaves and then kill us," said the Venerable Mogok Sayadaw. Sensations make us work as slaves, forcing us to fulfill desires without rest day or night, until we can no longer fulfill them, and then they kill us. Therefore, the Buddha taught, "Vedanā māro" (Sensations are the killer). Thus, as long as sensations prevail, we will continually face death. Only by mastering sensations can we attain the deathless Nibbāna. The Buddha taught that if one can contemplate sensations to the point of their exhaustion, one can reach Nibbāna, where craving ceases (vedanānaṃ khayā bhikkhu, nicchāto parinibbuto). If one can eradicate sensations through contemplation, craving has no opportunity to arise. Without the opportunity to arise, craving ceases, and thus "taṇhā nirodho nibbānaṃ" is achieved. Venerable Dr. Ashin Parami