The truth of suffering and happiness – feeling (vedanā)

Everyone in the world wants to be happy. They want to be free from suffering. However, very few truly understand what happiness actually is. We ordinary beings associate happiness with things like money, property, fame, and loved ones. We always think, "I will be happy if I have a lot of money," "I will be happy if I have a grand house," or "I will be happy if I am with my lover." It must be said that thinking in this way is the very nature of ignorance (avijjā).

The numbers in the bank book

I have said this before. When people look into their bank books, they only see numbers. Mistaking those numbers for money is the nature of ignorance (avijjā). I am speaking about practical life. Looking at the numbers, one feels happy in the mind. However, those numbers are not money. When those numbers are seen, they are merely an object that arises in the mind. Because a pleasant feeling (sukha vedanā) arises in the mind upon seeing that object, one simply perceives, "I am happy."

Happiness is feeling (vedanā)

Therefore, one must truly know that happiness is "feeling" (vedanā). If you truly know happiness as "feeling," that feeling is also attained only in the present. It is because we do not know the present that we do not truly encounter feeling. We remember the past and dwell on it, thinking, "I was happy back then." We look forward to the future and dream, "If I do this, I will be happy later." However, happiness is something experienced only in the present. Without feeling arising in the present, one can never experience being happy.

From the Refrigerator to the Whole World

Finding feeling (vedanā) is actually quite difficult. How do we find this feeling? For example, around nine o'clock one night, feeling a little hungry, you go and open the refrigerator. You go to pick out snacks. The mind thinks, "I'm picking out snacks." But when the causes and conditions become complete, you begin to see from a dimension of feeling: "Oh, I'm not picking out snacks; I'm picking out feelings (vedanā)."

"What would be good to eat?" means choosing what is good. Only then do you begin to see the truth right in the present: "I'm not picking out snacks; I'm picking out the feeling (vedanā) that the snacks provide." As soon as you realize, "I'm not picking out snacks; I'm picking out feeling," and before even closing that refrigerator door, you come to understand things regarding feeling. This is exactly what it means for insight (ñāṇa) to arise.

First, Cakkhuṃ Udapādi—one has become aware of a truth. Because of mindfulness, Ñāṇaṃ Udapādi—insight has arisen, it has broken through, it has seen penetratively. "Oh, it's not the snack I like; it's the feeling (vedanā) that the snack provides. It's not the movie I like; it's the feeling the movie provides. It's not the coolness I like; it's the feeling the coolness provides. It's not that I want to meet that person; it's the feeling that occurs when meeting them that I like." Ah... everyone in this world is just a seeker of feeling. The entire world is made up of nothing but seekers of feeling.

Phassa Paccaya Vedanā – Searching for the Root Cause

The Buddha is very systematic. He searches for the detailed causes. When diseases occur, one must find out why they happen. For anything, an investigation must be carried out; inquiries must be made. One must search for the root cause. The Buddha [taught] that this happiness or suffering is not something created by oneself, nor is it created by others. What creates it? Because of the causal factor of contact (phassa) with that object, the resultant factor of feeling (vedanā) arises.

Suffering and happiness are identified as feeling (vedanā). That feeling cannot arise without the contact (phassa) that is the meeting with an object. [The Buddha] identifies the root cause for us. How do we [usually] know things? "Get out of my sight! Just being with you [is unbearable]..." What are we trying to eliminate? We keep trying to eliminate the "person." we do not know the cause. We do not know the root cause.

Six Bases – The Reality of Feeling (Vedanā)

Monks, these are the six groups of feeling (vedanā): feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mind-contact. Monks, this is what is called feeling. With the arising of contact (phassa), feeling arises. With the cessation of contact, feeling ceases.

The physical pleasure and mental pleasure that arise dependent on feeling (vedanā) are called the gratification of feeling. The nature of impermanence, suffering, and change is called the danger of feeling. Removing desire and lust (chandarāga) for feeling, and abandoning desire and lust for feeling, is called the escape from feeling.

Object, Perception (Saññā), Wisdom (Paññā)

Regarding suffering and happiness, we are still taking an object as our focus. Yet, one does not realize that they are focusing on an object. They do not recognize it as a "mental object" (ārammaṇa). How do they perceive it? They perceive it as actual great buildings, solid matter, or persons. They do not know it as an object. They do not know that it is because of the object that the mental states arise on this side.

Because the Dhamma-view is not applied behind the worldly-view, even when seeing an ogress, one attends to it as if it were a celestial maiden. By contacting it as a celestial maiden and creating feelings, thinking "how good the feeling is," and then exerting effort with volition (cetanā), one becomes food for the ogress. One dies. A person without wisdom attends to things only with perception-based knowledge (saññā-vijjā); they attend to the ogress as a celestial maiden, and once contact (phassa) arises in the mind, they attend to it [incorrectly].

Knowing the truth through wisdom (Paññā)

It is wisdom (paññā) as far as I understand now. In the past, I studied many texts. At that time, I did not know this much. Now, I don't study those much anymore. I don't talk about them much anymore either. Later on, I talk extensively about focusing right here on greed (lobha), anger (dosa), and delusion (moha); on this volition (cetanā); and on this present moment of seeing and hearing.

What is present in every action? Volition (cetanā). Whether there is suffering or happiness depends on feeling (vedanā). It is not about money, and it is not about people. If you have this, that’s enough. Knowing this one thing is the end of the game. When driving a car, even if you cannot see the engine, the fact that the wheels are turning is because of the engine. Every time you reflect, it is just like that. This is the truth; this is knowing the truth.

Worldly View and Dhamma View

From a worldly perspective, one might see a celestial maiden. But when the Dhamma-view is applied—realizing that no [permanent] substance emerges—one attends to the truth, and the contact (phassa) recognizes the danger (the ogress). If the Dhamma-view follows behind the worldly-view, one can live peacefully and happily within life. If the Dhamma-view cannot follow behind the worldly-view, one will continue to encounter problems throughout life.

Therefore, what you must realize is that suffering and happiness are simply feeling (vedanā). That feeling arises only because of phassa paccayā—contact with an object. It is not created by any person or being. It occurs through Dhamma (natural law). In the realm of ultimate reality (paramattha), no person or being exists. There are only causes and effects. When mindfulness, effort, and concentration (sati, viriya, samādhi) become strong, you will see this truth clearly and masterfully. You have begun to know this through perception (saññā) as general knowledge. If you practice it yourself, you will truly see it through wisdom (paññā). This is enough. The Buddha's gratitude is truly immense.

Dr. Soe Lwin (Mandalay)

Pain and Pleasure – Vedana (Feeling)