new version-3 of dhammacakka (PAṬICCASAMUPPĀDA)
diagram uploaded. see post below.
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Illustrating dependent origination itself as a wheel is somewhat questionable although it has been done for centuries. However putting forward and reverse on the same wheel doesn’t make a lot of sense to me. Is there a reason you put both forward and backward on one wheel?
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to understand & explain the 24-spoked dhammacakka
dhammacakka’ (the wheel of dhamma) OR ‘the wheel of paṭiccasamuppāda’ or ‘the wheel of vipassanā’
NEW VERSION 3.0
Respected dhamma elders & dear friends on the path,
Kindly accept my regards and greetings.
- Sharing a diagram of ‘dhammacakka’ (the wheel of dhamma) which may also be called ‘the wheel of paṭiccasamuppāda’ or ‘the wheel of vipassanā’.
This dhamma-wheel may be said to be the diagrammatic presentation of the entire process of vipassanā or paṭipatti-dhamma both from sutta as well as abidhamma perspectives.
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I have marked the diagram of this dhamma-wheel as copyrighted material & ‘all rights reserved’ to ensure that it is not misused, distorted or used for commercial gain. Any individual or dhamma institution willing to use this diagram for any dhamma purpose may kindly email me.
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For any question or suggestions – kindly email me.
With regards & much metta for everyone,
Dr. Manish Agarwala
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PS: I have published the dhammacakka VERSION - 3.0 diagram on RESEARCHGATE and it may be downloaded from my page therein and/or the link may be shared with others. DOI /Link:
REFERENCES FOR THE “dhammacakka / wheel of paṭiccasamuppāda - DIAGRAM” SHARED WITH YOU.
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[The dhammacakka diagram is now on RESEARCHGATE and it may be downloaded from the following DOI /Link:
http://dx.doi.org/10.13140/RG.2.2.24800.76801 ]
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Most Venerable Sangha, Respected Dhamma-Scholars, Elders and Friends on the path,
Kindly accept my veneration, regards and greetings!
I am pleased to present the following as supporting references for the dhammacakka diagram shared with you earlier.
- The entire corpus of Buddha-Dhamma!
One may refer to the 2 ‘black’ note boxes on the right side of the diagram to see how ‘everything’ merges in ‘everything’ at the level of experiential insight!
Visesena passanti etāyāti vipassanā. Aniccānupassanādikā bhāvanāpaññā.
(most. ven. ledi sayadaw, § 170 of Kammaṭṭhāna saṅgaha, paramatthadīpanī (9th chapter).
Aniccānupassanādikā bhāvanāpaññā…this covers ‘everything’ on pañña in the entire tipitāka!
- "My revered teacher used to chant Tikapaṭṭhāna regularly. I found it very inspiring. The study of Tikapaṭṭhāna reveals the clear and explicit guidance from the Buddha that bodily sensations (kāyikaṃ sukhaṃ and kāyikaṃ dukkhaṃ) are the nearest strongly dependent relations to the attainment of nibbāna.
Pakatūpanissayo-kāyikaṃ sukhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo. Kāyikaṃ dukkhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.
Pleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbāna) in relation to the strong dependent condition. Unpleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbāna) in relation to the strong dependent condition.
And,
Pakatūpanissayo-kāyikaṃ sukhaṃ upanissāya… vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti.
Dependent on pleasant bodily sensations… Vipassana arises… Path arises… Knowledge arises… attainment of (nibbāna) arises".
- Achārya S. N. Goenkaji
(Why Vedana And What is Vedana by S N Goenka,
Vol.12 No.1 January 28, 2002, VRI newsletter)
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Most Ven. Mogok Sayadaw’s pațiccasamuppāda wheel diagram based on His teachings.
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The entire corpus of the teachings of Saya Thetgyi, Sayagyi U Ba Khin & Achārya S. N. Goenkaji (including theory as well as the Vipassanā instructions).
Sutta Nipāta 3.12
Dvayatānupassanāsutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
“‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā: ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti. Kiñca dvayataṁ vadetha?
Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.
Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.
Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.
Cetovimuttisampannā,
Atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
Na te jātijarūpagāti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Upadhinidānā pabhavanti dukkhā,
Ye keci lokasmimanekarūpā; Variant: arūpā → āruppā (bj, pts-vp-pli1)
Yo ve avidvā upadhiṁ karoti,
Punappunaṁ dukkhamupeti mando;
Tasmā pajānaṁ upadhiṁ na kayirā,
Dukkhassa jātippabhavānupassīti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Jātimaraṇasaṁsāraṁ,
ye vajanti punappunaṁ;
Itthabhāvaññathābhāvaṁ,
avijjāyeva sā gati.
Avijjā hāyaṁ mahāmoho,
Yenidaṁ saṁsitaṁ ciraṁ;
Vijjāgatā ca ye sattā,
Na te gacchanti punabbhavanti. Variant: Na te gacchanti → nāgacchanti (bj, pts-vp-pli1)
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā;
Saṅkhārānaṁ nirodhena,
natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
dukkhaṁ saṅkhārapaccayā;
Sabbasaṅkhārasamathā,
saññānaṁ uparodhanā;
Evaṁ dukkhakkhayo hoti,
etaṁ ñatvā yathātathaṁ.
Sammaddasā vedaguno,
Sammadaññāya paṇḍitā;
Abhibhuyya mārasaṁyogaṁ,
Na gacchanti punabbhavanti. Variant: Na gacchanti → nāgacchanti (bj, pts-vp-pli1)
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ viññāṇapaccayā;
Viññāṇassa nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ viññāṇapaccayā;
Viññāṇūpasamā bhikkhu,
Nicchāto parinibbutoti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Tesaṁ phassaparetānaṁ,
Bhavasotānusārinaṁ;
Kummaggapaṭipannānaṁ,
Ārā saṁyojanakkhayo.
Ye ca phassaṁ pariññāya,
Aññāyupasame ratā; Variant: Aññāyupasame → aññāya upasame (bj, pts-vp-pli1); paññāya upasame (sya-all)
Te ve phassābhisamayā,
Nicchātā parinibbutāti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Sukhaṁ vā yadi vā dukkhaṁ,
Adukkhamasukhaṁ saha;
Ajjhattañca bahiddhā ca,
Yaṁ kiñci atthi veditaṁ.
Etaṁ dukkhanti ñatvāna,
Mosadhammaṁ palokinaṁ; Variant: palokinaṁ → palokitaṁ (bj)
Phussa phussa vayaṁ passaṁ,
Evaṁ tattha vijānati; Variant: vijānati → vijānāti (bj); virajjati (si, pts-vp-pli1)
Vedanānaṁ khayā bhikkhu,
Nicchāto parinibbutoti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Taṇhādutiyo puriso,
Dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
Etamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ; Variant: Taṇhaṁ → taṇhā (bahūsu)
Vītataṇho anādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Variant: Upādānānaṁ → upādānassa (sya-all, mr)Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Upādānapaccayā bhavo,
Bhūto dukkhaṁ nigacchati;
Jātassa maraṇaṁ hoti,
Eso dukkhassa sambhavo.
Tasmā upādānakkhayā,
Sammadaññāya paṇḍitā;
Jātikkhayaṁ abhiññāya,
Na gacchanti punabbhavanti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ ārambhapaccayā;
Ārambhānaṁ nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ ārambhapaccayā;
Sabbārambhaṁ paṭinissajja,
Anārambhe vimuttino.
Ucchinnabhavataṇhassa,
Santacittassa bhikkhuno;
Vikkhīṇo jātisaṁsāro, Variant: Vikkhīṇo → vitiṇṇo (bj, pts-vp-pli1)
Natthi tassa punabbhavoti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ āhārapaccayā;
Āhārānaṁ nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ āhārapaccayā;
Sabbāhāraṁ pariññāya,
Sabbāhāramanissito.
Ārogyaṁ sammadaññāya,
Āsavānaṁ parikkhayā;
Saṅkhāya sevī dhammaṭṭho,
Saṅkhyaṁ nopeti vedagūti. Variant: Saṅkhyaṁ nopeti → saṅkhaṁ nopeti (bj); saṅkhyannopeti (sya-all); saṅkhaṁ na upeti (pts-vp-pli1)
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ iñjitapaccayā;
Iñjitānaṁ nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ iñjitapaccayā;
Tasmā hi ejaṁ vossajja,
Saṅkhāre uparundhiya;
Anejo anupādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Anissito na calati,
Nissito ca upādiyaṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
Etamādīnavaṁ ñatvā,
Nissayesu mahabbhayaṁ;
Anissito anupādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Ye ca rūpūpagā sattā,
Ye ca arūpaṭṭhāyino; Variant: arūpaṭṭhāyino → āruppavāsino (bj, pts-vp-pli1)
Nirodhaṁ appajānantā,
Āgantāro punabbhavaṁ.
Ye ca rūpe pariññāya,
Arūpesu asaṇṭhitā; Variant: asaṇṭhitā → susaṇṭhitā (bj, sya-all, pts-vp-pli1)
Nirodhe ye vimuccanti,
Te janā maccuhāyinoti.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“Anattani attamāniṁ, Variant: attamāniṁ → attamānī (sya-all); attamānaṁ (pts-vp-pli1, mr)
Passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
Idaṁ saccanti maññati.
Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Tañhi tassa musā hoti,
Mosadhammañhi ittaraṁ.
Amosadhammaṁ nibbānaṁ,
Tadariyā saccato vidū;
Te ve saccābhisamayā,
Nicchātā parinibbutāti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Rūpā saddā rasā gandhā,
Phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
Yāvatatthīti vuccati.
Sadevakassa lokassa,
Ete vo sukhasammatā;
Yattha cete nirujjhanti,
Taṁ nesaṁ dukkhasammataṁ.
Sukhanti diṭṭhamariyehi,
Sakkāyassuparodhanaṁ;
Paccanīkamidaṁ hoti,
Sabbalokena passataṁ.
Yaṁ pare sukhato āhu,
Tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
Tadariyā sukhato vidū.
Passa dhammaṁ durājānaṁ,
Sampamūḷhetthaviddasu; Variant: Sampamūḷhetthaviddasu → sampamūḷhettha aviddasu (bj); sampamūḷhettha aviddasū (pts-vp-pli1); sammūḷhettha aviddasu (?)
Nivutānaṁ tamo hoti,
Andhakāro apassataṁ.
Satañca vivaṭaṁ hoti,
Āloko passatāmiva;
Santike na vijānanti,
Magā dhammassa kovidā.
Bhavarāgaparetehi,
Bhavasotānusāribhi;
Māradheyyānupannehi,
Nāyaṁ dhammo susambudho.
Ko nu aññatra mariyehi,
Padaṁ sambuddhumarahati;
Yaṁ padaṁ sammadaññāya,
Parinibbanti anāsavā”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. Variant: Imasmiñca → imasmiṁ kho (bj, pts-vp-pli1)
Dvayatānupassanāsuttaṁ dvādasamaṁ.
- One may kindly reflect on the above said/written 5 points and the contents in those 2 ‘black’ note boxes of the dhammacakka diagram.
All four-satipatthānas are one!
Catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena (Peṭakopadesapāḷi 5. Pañcamabhūmi)
Ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. (Mahavagga Attakatha & Mulapannasa Attakatha)
Ettha pana cattāro satipaṭṭhānāti sammāsati ekāva pavuccati. (Bodhipakkhiyasaṅgaho, Abhidhammatthasangaho)
Dhammabhedo panettha natthi, saraṇavasena ca ekāva sati ārammaṇavasena ‘‘cattāro satipaṭṭhānā’’ti vuttāti. (Satipaṭṭhānavibhaṅgamātikatthavaṇṇanā, Abhidhammatikapali)
Therefore, at the level of experiential insight of Vipassanā:
catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena = sammāsati ekāva = ekāyano maggo = vipassanā-vijjā = tilakkhaṇānupassanā = anicca-vijjā / dukkha-vijjā / anatta-vijjā = aniccānupassanādikā bhāvanāpaññā (Ven. Ledi Sayadaw) = sato-sampajāno = cattāri ariyasaccāni bhāvanā = yathabhutā-ñāṇadassana = sammā-diṭṭhi = yo paṭiccasamuppādaṃ passati, so dhammaṃ passati = sammā dvayatānupassanā = ekāyano maggo!
So, I may surmise thus:
There is a grand holistic concordance, congruency and ‘oneness’ of ‘everything’ at the level of experiential insight. Aniccānupassanādikā bhāvanāpaññā (i.e. tilakkhaṇānupassanā) covers everything there is on bhāvanāpaññā in the entire corpus of buddha-dhamma! It has to be so if one understands and deeply reflects on the fundamental premise and definition of what true vipassanā is and should be:
“paññattiṃ thāpetvā visesena passati’ti vipassanā”.
True vipassanā is absolutely concept-less (nama-paññattiṃ & attha-paññattiṃ thāpetvā i.e. paññattisamatikkama) and therefore tilakkhaṇānupassanā is all that is available to the Vipassanā yogi and it covers all the teachings under the paññā division of the entire tipitāka thoughtlessly, wordlessly & conceptlessly!
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One may kindly see the central portion of the dhammacakka wheel diagram. The teachings of Sayagyi U Ba Khin & Goenkaji covers all Four-Satipatthānas! And in fact, although Vedanā is the transition point, Vipassanā-Vijjā covers the entirety of the Patiloma-Pațiccasamuppāda (and not just at the vedanā level) just as Avijjā-Taņha is the “root cause” [Ref: Ven. Mogok Sayadaw’s teachings] for the entirety of the Anuloma-Pațiccasamuppāda.
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I hereby place this explanation at the feet of the benevolent Sangha, learned abhidhamma masters, pariyatti scholars, elders and vipassanā-yogis as my composite reply to all their questions and concerns.
I pray for suitable guidance, correction & admonition from the Sangha & Elders and seek forgiveness for my ignorance, faults and shortcomings.
with veneration, regards & much metta,
manish agarwala
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