Satipatthana Sutta Discourses by S. N. Goenka

Author:S. N. Goenka [Goenka, S.N.]
Language: eng
Format: epub
Publisher: Pariyatti Publishing
Published: 0101-01-01T00:00:00+00:00

Similarly whether the unpleasant (dukkha) sensation experienced is pure or impure depends on whether there is a reaction to it. It also is just observed, understood and accepted as it is. The neutral (adukkhamasukha) sensation is understood in the same way.

Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhatta bahiddhā vā vedanāsu vedanānupassī viharati.

As in every section, similar stations now follow. The sensations are felt inside and on the surface of the body, and then simultaneously throughout the entire physical structure.

Another tradition interprets ajjhattaṃ as the feeling on one’s own body, bahiddhā as the feeling on someone else’s body, and ajjhatta-bahiddhā as switching between the two. As mentioned before, our tradition does not accept this. The meditator is working alone, whether in the forest, under a tree, or in a cell. It is argued that when begging for food the monk encounters others and has this opportunity to feel their breath or sensations. However the eyes of serious meditators are downcast (okkhitta-cakkhu) and at most they might see someone else’s legs as they walk; so this interpretation seems illogical. Of course, at a very high stage of observation the meditator becomes very sensitive to the sensations of others also, and to the vibrations of the surrounding atmosphere and of animate and inanimate objects. Possibly it could be understood in this way. Otherwise to practice using the object of someone else’s breath or sensations is unworkable. It is better therefore to take ajjhattaṃ as “inside” and bahiddhā as “on the surface of one’s own body.”

…samudayadhammānupassī… vaya dhammānupassī… samudaya vayadham mānupassīvāvedanāsuviharati…

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