Dhamma Q&A with Buddhadāsa and monks from Wat Pah Nanachat
Photo: Buddhadāsa Indapañño Archives N-155
“What is the role of saññā (perception) in paṭiccasamuppāda?”
~ Response by Buddhadāsa Bhikkhu ~
Since it’s not mentioned explicitly, saññā can be considered included in vedanā. This is a common principle throughout the suttas that what one feels, one classifies; one recognizes it and classifies it. So vedanā leads to saññā, and then saññā to saññā vedanā, which is a kind of volition or intention according to that classification. And then there is taṇhā. And so not being mentioned explicitly, we can borrow this principle that you can find throughout the suttas. We can say that saññā is included in vedanā because it’s inevitable. If we feel something, then we will classify it as happy or painful or good or bad or whatever.
When there’s vedanā, then it’s automatic that there will be some classification of that vedanā. And then when there’s saññā, it’s automatic that there will be saññā vedanā, a motivation or a kind of impulse of the mind according to that classification, to that saññā. So it’s not necessary to mention saññā and saññā vedanā explicitly, because they follow from vedanā automatically.
If we speak more precisely, we can say that as soon as there is vedanā, then there is manoviññāṇa (mental consciousness) of that vedanā. Just like there’s consciousness of sights and sounds, vedanā is in the mind and then there’s the mind being conscious of that vedanā. Through this manoviññāṇa, then there arises saññā, recognition or classification, and then saññā vedanā. The Buddha however didn’t mention this because you could make this incredibly complicated if you went into all this stuff every time. The Buddha said it’s not necessary to repeat this arising of manoviññāṇa every time because it’s always happening. So we just say vedanā is the cause of taṇhā, of craving.
We’ve got hopes for the vedanā all the time without being aware of it, and we’re frightened that we’re not going to get the vedanā we hope for. This subtle fear is there all the time without our being aware of it. So constantly our mind is both hoping for vedanā and afraid that it won’t get the vedanā it seeks.
We’re hoping for certain kinds of vedanā all the time according to our thoughts, beliefs, ideas, and all that. This is going on all the time without us being aware of it. It’s become subconscious, this constant subconscious hope for certain kinds of vedanā that attract us, that we like.
That we want to be certain things, that we want to exist in certain ways, these hopes and dreams for becoming this and being that is at root due to our hoping for certain kinds of vedanā. We think if I’m like that I’ll get these vedanā and I’ll be so happy and satisfied, and everything will be wonderful. So all of our dreams and hopes come down to hoping for certain kinds of vedanā.
The kind of beings who are wandering around in sensuality have hopes and wishes for the vedanā that come from sensuality and sex. The kind of beings that are wandering around in forms, in materiality, are hoping for the vedanā that arise based on forms, on materiality. And then the beings that are wandering around in formlessness, in experiences which are immaterial, they’re hoping and wishing and seeking the vedanā that come from formless objects, from nonmaterial experience. It’s only through awakening and being free totally of self, it’s only in nibbāna that one is one free of this constant seeking and hoping for the vedanā.
Please be very very careful, those of you who are monks and nuns. If you’re not careful, your ordination will just be for the sake of getting better vedanā. You’re maybe just wearing the robes in order to get certain kind of vedanā that you want, when in fact we become monks and nuns to eliminate the power of the vedanā, to get free of the vedanā. So be very careful that you haven’t ordained just to get vedanā. Please wear these robes in order to get free of them.
We ought to try to tell all our human friends everywhere to do their best to conquer the vedanā, to conquer the vedanā and stop being slaves to them. This is something that we ought to share with our friends everywhere. This is the Buddhism that we must practice, conquering the vedanā.
That will be all for the questions this morning. Ajahn Buddhadāsa would like to offer all the monks a book as a souvenir or memorial object of your visit to Suan Mokkh.
(From Dhamma Questions and Answers with Buddhadāsa and monks from Wat Pah Nanachat as translated from the Thai by Santikaro)
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Dhamma Questions & Responses sessions were offered by Buddhadāsa Bhikkhu in 1990-1991 to foreign meditators attending Suan Mokkh International Dharma Hermitage courses.
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