Contents
· Introduction
· The Place of Feeling in Buddhist Psychology
· The Discourse-grouping on the Feelings (Vedana-Samyutta)
· Miscellaneous Texts
· Notes
Introduction
"To feel is everything!" -- so exclaimed a German poet. Though these
are rather exuberant words, they do point to the fact that feeling is a key
factor in human life. Whether people are fully aware of it or not, their lives
are chiefly spent in an unceasing endeavor to increase their pleasant feelings
and to avoid unpleasant feelings. All human ambitions and strivings serve that
purpose: from the simple joys of a humdrum existence to the power urge of the
mighty and the creative joy of the great artist. All that is wanted is to have
more and more of pleasant feelings, because they bring with them emotional satisfaction,
called happiness. Such happiness may have various levels of coarseness or refinement,
and may reach great intensity. These emotions, on their part, will produce many
volitions and their actualizations. For the purpose of satisfying the "pleasure
principle," many heroic deeds have been performed, and many more unheroic
and unscrupulous ones. For providing the means to pleasurable feelings, thousands
of industries and services have sprung up, with millions of workers. Technology
and applied sciences, too, serve to a large extent the growing demands for sense-enjoyment
and comfort. By providing questionable escape routes, these purveyors of emotional
and sensual happiness also try to allay painful feelings like fear and anxiety.
From this brief purview one may now appreciate the significance of the Buddha's
terse saying that "all things converge on feelings." From such a central
position of feeling it can also be understood that misconceptions about feelings
belong to the twenty Personality Views, where the Aggregate of Feeling (vedana-kkhandha)
is in various ways identified with an assumed self.
Yet, feeling by itself, in its primary state, is quite neutral when it registers
the impact of an object as pleasant, unpleasant or indifferent. Only when emotional
or volitional additions are admitted, will there arise desire and love, aversion
and hate, anxiety, fear and distorting views. But that need not be so. These
admixtures are not inseparable parts of the respective feelings. In fact, many
of the weaker impressions we receive during the day stop at the mere registering
of a very faint and brief feeling, without any further emotional reaction. This
shows that the stopping at the bare feeling is psychologically possible, and
that it could also be done intentionally with the help of mindfulness and self-restraint,
even in cases when the stimulus to convert feelings into emotions is strong.
Through actual experience it can thus be confirmed that the ever-revolving round
of Dependent Origination (paticca-samuppada) can be stopped at the point of
Feeling, and that there is no inherent necessity that Feeling is followed by
Craving. Here we encounter Feeling as a key factor on the path of liberation,
and therefore, the Contemplation of Feeling has, in Buddhist tradition, always
been highly regarded as an effective aid on that path.
The Contemplation of Feeling is one of the four Foundations of Mindfulness (satipatthana)
and may be undertaken in the framework of that meditative practice aiming at
the growth of Insight (vipassana). It is, however, essential that this Contemplation
should also be remembered and applied in daily life whenever feelings are prone
to turn into unwholesome emotions. Of course, one should not try to produce
in oneself feelings intentionally, just for the sake of practice; they should
rather be taken up for mindful observation only when they occur. There will
be many such occasions, provided the mind is alert and calm enough to notice
the feelings clearly at their primary stage.
In the Contemplation of Feelings, there should first be a mindful awareness
of the feelings when they arise, and one should clearly distinguish them as
pleasant, unpleasant (painful) or neutral, respectively. There is no such thing
as "mixed feelings."
Mindfulness should be maintained throughout the short duration of that specific
feeling, down to its cessation. If the vanishing point of feelings is repeatedly
seen with increasing clarity, it will become much easier to trap, and finally
to stop, those emotions, thoughts and volitions, which normally follow so rapidly,
and which are so often habitually associated with the feelings. Pleasant feeling
is habitually linked with enjoyment and desire; unpleasant feeling with aversion;
neutral feeling with boredom and confusion, but also serving as background for
wrong views. But when Bare Attention is directed towards the arising and vanishing
of feelings, these polluting additives will be held a bay; or when they have
arisen they will be immediately cognized in their nature, and that cognition
may often be sufficient to stop them from growing stronger by unopposed continuance.
If feelings are seen in their bubble-like blowing up and bursting, their linkage
with craving or aversion will be weakened more and more, until that bondage
is finally broken. By that practice, attachment to likes and dislikes will be
reduced and thereby an inner space will be provided for the growth of the finer
emotions and virtues: for loving-kindness and compassion, for contentment, patience
and forbearance.
In this contemplation it is of particular importance to dissociate the feelings
from even the faintest thoughts of "I" or "mine." There
should be no ego-reference, as for instance "I feel (and, therefore, I
am)." Nor should there be any thought of being the owner of the feelings:
"I have pleasant feelings. How happy I am!" With the thought, "I
want to have more of them" craving arises. Or, "I have pains. How
unhappy I am!" and wishing to get rid of the pains, aversion arises.
Avoiding these wrong and unrealistic views, one should be aware of the feelings
as a conditioned and transient process. Mindfulness should be kept alert and
it should be focused on the bare fact that there is just the mental function
of such and such a feeling; and this awareness should serve no other purpose
than that of knowledge and mindfulness, as stated in the Satipatthana Sutta.
As long as one habitually relates the feelings to a person that "has"
them, and does so even during meditation, there cannot be any progress in that
Contemplation.
To be aware of the feelings without any ego-reference will also help to distinguish
them clearly from the physical stimuli arousing them, as well as from the subsequent
mental reactions to them. Thereby the meditator will be able to keep his attention
focused on the feelings alone, without straying into other areas. This is the
purport of the phrase "he contemplates feelings in the feelings" as
stated in the Satipatthana Sutta. At this stage of the practice, the meditator
will become more familiar with the Insight Knowledge of "Discerning mentality
and materiality" (nama-rupa-pariccheda).
Further progress, however, will require persistence in the mindful observations
of the arising and passing away of every instant of feeling whenever it occurs.
This will lead to a deepening experience of impermanence (anicca), being one
of the main gates to final liberation. When, in Insight Meditation (vipassana),
the vanishing moment of feelings becomes more strongly marked, the impermanent
nature of the feelings will impress itself very deeply on the meditator's mind.
This experience, gained also from other mental and bodily processes, will gradually
mature into the Insight Knowledge of Dissolution (bhangañana). On reaching
that stage, the meditator will find himself well on the road to further progress.
It is within the practice of Insight meditation that the Contemplation of Feelings
can unfold its full strength as an efficient tool for breaking the chain of
suffering at its weakest link. But from this Contemplation, considerable benefits
can be derived also by those who, in their daily life, devote only some quiet
reflection to their feelings and emotions, even if done retrospectively. They
will soon find that feelings and emotions are "separable." Even this
reflective and retrospective contemplation can help them to a fuller awareness
of feelings and emotions when they actually occur. This again can save them
from being carried away by the emotional cross-currents of elation and dejection.
The mind will then gradually reach a higher level of firmness and equipoise,
just by that simple procedure of looking, or looking back at, one's feelings
and emotions.
This, however, should not, and need not, be made a constant practice, but should
be taken up on suitable occasions and for a limited period of time until one
has become familiar with the mechanism of feelings followed by emotions. Such
an understanding of the process will result in an increasing control over one's
emotional reactions, and this will happen in a natural, spontaneous way. One
need not have fears that one's focusing the mind on the feelings and emotions,
in the manner described, will lead to cold aloofness or an emotional withdrawal.
On the contrary, mind and heart will become more open to all those finer emotions
spoken of before. It will not exclude warm human relationships, nor the enjoyment
of beauty in art and nature. But it will remove from them the fever of clinging,
so that these experiences will give a deeper satisfaction, as far as this world
of Dukkha admits.
A life lived in this way may well mature in the wish to use the Contemplation
of Feelings for its highest purpose: mind's final liberation from suffering.
Nyanaponika
Kandy, Sri Lanka
January, 1983
The Place of "Feeling" in Buddhist Psychology
It should be first made clear that, in Buddhist psychology, "feeling"
(Pali: vedana) is the bare sensation noted as pleasant, unpleasant (painful)
and neutral (indifferent). Hence, it should not be confused with emotion which,
though arising from the basic feeling, adds to it likes or dislikes of varying
intensity, as well as other thought processes.
Feeling, in that sense, is one of the five Aggregates or Groups of Existence
(khandha), constituting what is conventionally called "a person."
The specific factors operative in emotion belong to the Aggregate of Mental
Formations (sankhara-kkhandha). Feeling is one of the four mental Aggregates
which arise, inseparably, in all states of consciousness; the other three are
perception, mental formations, and consciousness.
Feeling arises whenever there is the meeting of three factors, i.e., sense-organ,
object and consciousness. It is called the meeting of these three that, in Buddhist
psychology, is called sense-impression (contact, impact; phassa), which is a
mental, and not a physical process. It is sixfold, as being conditioned either
by of the five physical senses or by mind. it is this sixfold sense-impression
by which the corresponding six feelings are conditioned. In the formula of the
Dependent Origination (paticca-samuppada), this is expressed by the link: "Sense-impression
conditions Feeling" (phassa-paccaya vedana). When emotions follow, they
do so in accordance with the next link of Dependent Origination: "Feeling
conditions Craving" (vedana-paccaya tanha).
The feeling that arises from contact with visual forms, sounds, odors, and tastes
is always a neutral feeling. Pleasant or unpleasant feelings do not always follow
in relation to these four sense perceptions; but when they follow, they are
then an additional stage of the perceptual process, subsequent to the neutral
feeling which is the first response.
But bodily impressions (touch, pressure, etc.) can cause either pleasant or
unpleasant feelings.
Mental impressions can cause gladness, sadness or neutral (indifferent) feeling.
Feeling is one of those mental factors (cetasika) which are common to all types
of consciousness. In other words, every conscious experience has a feeling tone,
even if only that of a neutral or indifferent feeling, which also has a distinct
quality of its own.
Feeling by itself (if one could so separate it) is, as it was already said,
the bare sensation noted as pleasant, painful or neutral. The subsequent emotional,
practical, moral or spiritual values attached to that basic feeling are determined
by other mental factors that subsequently arise in relation to that feeling,
but, by way of classification, belong to the Aggregate of Mental Formations
(sankhara-kkhandha). It is the quality of those other mental functions that
makes the co-nascent feeling, too, to be either good or bad, noble or low, kammic
or non-kammic, mundane or supramundane.
Feeling may stop at the stage of bare sensation in all weak states of consciousness,
but also when there is mindful control of feelings. In such cases, there is
no evaluation of these feelings, emotionally or intellectually.
The Discourse-grouping on Feelings (Vedana-Samyutta)
1. Concentration
"There are, O monks, these three feelings: pleasant feelings, painful feelings,
and neither-painful-nor-pleasant feelings."
A disciple of the Buddha, mindful,
clearly comprehending, with his mind collected,
he knows the feelings[1] and their origin,[2]
knows whereby they cease[3] and knows the path
that to the ending of feelings lead.[4]
And when the end of feelings he has reached,
such a monk, his thirsting quenched, attains Nibbana."[5]
2. Happiness
"There are, O monks, these three feelings: pleasant feelings, painful feelings,
and neither-painful-nor-pleasant feelings."
Be it a pleasant feeling, be it a painful feeling, be it neutral,
one's own or others', feelings of all kinds[6] --
he knows them all as ill, deceitful, evanescent.
Seeing how they impinge again, again, and disappear,[7]
he wins detachment from the feelings, passion-free.
3. Giving up
"In the case of pleasant feelings, O monks, the underlying tendency[8]
to lust should be given up; in the case of painful feelings, the underlying
tendency to resistance (aversion) should be given up; in the case of neither-painful-nor-pleasant
feelings, the underlying tendency to ignorance should be given up.
"If a monk has given up the tendency to lust in regard to pleasant feeling,
the tendency to resistance in regard to painful feelings, and the tendency to
ignorance in regard to neither-painful-nor-pleasant feelings, then he is called
one who is free of (unwholesome) tendencies, one who has the right outlook.
He has cut off craving, severed the fetters (to future existence), and through
the full penetration of conceit,[9] he has made an end of suffering."
If one feels joy, but knows not feeling's nature,
bent towards greed, he will not find deliverance.
If one feels pain, but knows not feeling's nature,
bent toward hate, he will not find deliverance.
And even neutral feeling which as peaceful
the Lord of Wisdom has proclaimed,
if, in attachment, he should cling to it,
he will not be free from the round of ill.
And having done so, in this very life
will be free from cankers, free from taints.
Mature in knowledge, firm in Dhamma's ways,
when once his life-span ends, his body breaks,
all measure and concept he has transcended.
4. The Bottomless Pit
"When, O monks, an untaught worldling says that in the great ocean there
is a (bottomless) pit,[10] he speaks about something unreal and not factual.[11]
'The (bottomless) pit,' O monks, is rather a name for painful bodily feelings.
When an untaught worldling is afflicted by painful bodily feelings, he worries
and grieves, he laments, beats his breast, weeps and is distraught. He is then
said to be an untaught worldling who cannot withstand the bottomless pit and
cannot gain a foothold in it. But when a well-taught noble disciple[12] is afflicted
by painful bodily feelings, he will not worry nor grieve and lament, he will
not beat his breast and weep, nor will he be distraught. He is then said to
be a noble disciple who can withstand the bottomless pit and has gained a foothold
in it."
Who cannot bear the painful body-feelings that arise
endangering his life, he trembles when afflicted.
He wails and cries aloud, a weak and feeble man.
He cannot stand against the pit,
nor can a foothold he secure.
But one who bears the painful body-feelings that arise,
not trembling when his very life is threatened,
he truly can withstand that pit
and gain a foothold in its depth.
5. To Be Known
"There are, O monks, these three feelings: pleasant, painful and neither-painful-nor-pleasant.
Pleasant feelings should be known as painful, painful feelings should be known
as a thorn, and neither-painful-nor-pleasant feelings should be known as impermanent.
If a monk has known the feelings in such a way, it is said of him that he has
the right outlook. He has cut off craving, severed the fetters (to existence)
and, through the full penetration of conceit, he has made an end of suffering."
Who sees the pain in happiness and views the painful feeling as a thorn,
perceives the transience in neutral feeling which is peaceful --
right outlook, truly, has such a monk who fully understands these feelings;
And having penetrated them, he will be taint-free in this very life.
Mature in knowledge, firm in Dhamma's ways,
when once his life-span ends, his body breaks,
all measure and concept he has transcended.
6. The Dart
"An untaught worldling, O monks, experiences pleasant feelings, he experiences
painful feelings and he experiences neutral feelings. A well-taught noble disciple
likewise experiences pleasant, painful and neutral feelings. Now what is the
distinction, the diversity, the difference that exists herein between a well-taught
noble disciple and an untaught worldling?
"When an untaught worldling is touched by a painful (bodily) feeling, he
worries and grieves, he laments, beats his breast, weeps and is distraught.
He thus experiences two kinds of feelings, a bodily and a mental feeling. It
is as if a man were pierced by a dart and, following the first piercing, he
is hit by a second dart. So that person will experience feelings caused by two
darts. It is similar with an untaught worldling: when touched by a painful (bodily)
feeling, he worries and grieves, he laments, beats his breast, weeps and is
distraught. So he experiences two kinds of feeling: a bodily and a mental feeling.
"Having been touched by that painful feeling, he resists (and resents)
it. Then in him who so resists (and resents) that painful feeling, an underlying
tendency of resistance against that painful feeling comes to underlie (his mind).
Under the impact of that painful feeling he then proceeds to enjoy sensual happiness.
And why does he do so? An untaught worldling, O monks, does not know of any
other escape from painful feelings except the enjoyment of sensual happiness.
Then in him who enjoys sensual happiness, an underlying tendency to lust for
pleasant feelings comes to underlie (his mind). He does not know, according
to facts, the arising and ending of these feelings, nor the gratification, the
danger and the escape, connected with these feelings. In him who lacks that
knowledge, an underlying tendency to ignorance as to neutral feelings comes
to underlie (his mind). When he experiences a pleasant feeling, a painful feeling
or a neutral feeling, he feels it as one fettered by it. Such a one, O monks,
is called an untaught worldling who is fettered by birth, by old age, by death,
by sorrow, lamentation, pain, grief and despair. He is fettered by suffering,
this I declare.
"But in the case of a well-taught noble disciple, O monks, when he is touched
by a painful feeling, he will not worry nor grieve and lament, he will not beat
his breast and weep, nor will he be distraught. It is one kind of feeling he
experiences, a bodily one, but not a mental feeling. It is as if a man were
pierced by a dart, but was not hit by a second dart following the first one.
So this person experiences feelings caused by a single dart only. It is similar
with a well-taught noble disciple: when touched by a painful feeling, he will
no worry nor grieve and lament, he will not beat his breast and weep, nor will
he be distraught. He experiences one single feeling, a bodily one.
"Having been touched by that painful feeling, he does not resist (and resent)
it. Hence, in him no underlying tendency of resistance against that painful
feeling comes to underlie (his mind). Under the impact of that painful feeling
he does not proceed to enjoy sensual happiness. And why not? As a well-taught
noble disciple he knows of an escape from painful feelings other than by enjoying
sensual happiness. Then in him who does not proceed to enjoy sensual happiness,
no underlying tendency to lust for pleasant feelings comes to underlie (his
mind). He knows, according to facts, the arising and ending of those feelings,
and the gratification, the danger and the escape connected with these feelings.
In him who knows thus, no underlying tendency to ignorance as to neutral feelings
comes to underlie (his mind). When he experiences a pleasant feeling, a painful
feeling or a neutral feeling, he feels it as one who is not fettered by it.
Such a one, O monks, is called a well-taught noble disciple who is not fettered
by birth, by old age, by death, by sorrow, lamentation, pain, grief and despair.
He is not fettered to suffering, this I declare.
"This, O monks, is the distinction, the diversity, the difference that
exists between a well-taught noble disciple and an untaught worldling."
7. At the Sick Room -- I
Once the Blessed One dwelt at Vesali, in the Great Forest, at the Gabled House.
In the evening, after the Blessed One had risen from his seclusion, he went
to the sick room and sat down on a prepared seat. Being seated he addressed
the monks as follows:
"O monks, mindfully and clearly comprehending should a monk spend his time!
This is my injunction to you!
"And how, O monks, is a monk mindful? He dwells practicing body-contemplation
on the body, ardent, clearly comprehending and mindful, having overcome covetousness
and grief concerning the world. He dwells practicing feeling-contemplation on
feelings, ardent, clearly comprehending and mindful, having overcome covetousness
and grief concerning the world. He dwells practicing mind-contemplation on the
mind, having overcome covetousness and grief concerning the world. He dwells
practicing mind-object-contemplation on mind-objects, having overcome covetousness
and grief concerning the world. So, monks, is a monk mindful.
"And how, O monks, is a monk clearly comprehending? He applies clear comprehension
in going forward and going back; in looking straight on and in looking elsewhere;
in bending and in stretching (his limbs); in wearing the robes and carrying
the alms bowl; in eating, drinking, chewing and savoring; in obeying the calls
of nature; in walking, standing sitting, falling asleep waking, speaking and
being silent -- in all that he applies clear comprehension. So, monks, is a
monk clearly comprehending.
"If a monk is thus mindful and clearly comprehending, ardent, earnest and
resolute, and a pleasant feeling arises in him, he knows: 'Now a pleasant feeling
has arisen in me. It is conditioned, not unconditioned. Conditioned by what?
Even by this body it is conditioned.[13] And this body, indeed, is impermanent,
compounded, dependently arisen. But if this pleasant feeling that has arisen,
is conditioned by the body which is impermanent, compounded and dependently
arisen; how could such a pleasant feeling be permanent?'
"In regard to both body and the pleasant feeling he dwells contemplating
impermanence, dwells contemplating evanescence, dwell contemplating detachment,
dwells contemplating cessation, dwells contemplating relinquishment. And in
him who thus dwells, the underlying tendency to lust in regard to body and pleasant
feeling vanishes.
"If a painful feeling arises in him, he knows: 'Now a painful feeling has
arisen in me. It is conditioned, not unconditioned. Conditioned by what? Even
by this body it is conditioned. And this body, indeed, is impermanent, compounded,
dependently arisen. But if this painful feeling that has arisen is conditioned
by the body which is impermanent, compounded and dependently arisen, how could
such a painful feeling be permanent?'
"In regard to both the body and the painful feeling he dwells contemplating
impermanence, dwells contemplating evanescence, dwells contemplating detachment,
dwells contemplating cessation, dwells contemplating relinquishment. And in
him who thus dwells, the underlying tendency to resistance in regard to the
body and painful feeling vanishes.
"If a neutral feeling arises in him, he knows: 'Now a neutral feeling has
arisen in me. It is conditioned, not unconditioned. Conditioned by what? Even
by this body it is conditioned. And this body, indeed, is impermanent, compounded,
dependently arisen. But if this neutral feeling that has arisen is conditioned
by the body which is impermanent, compounded and dependently arisen, how could
such a neutral feeling be permanent?'
"In regard to both the body and the neutral feeling he dwells contemplating
impermanence, dwells contemplating evanescence, dwells contemplating detachment,
dwells contemplating cessation, dwells contemplating relinquishment. And in
him who thus dwells, the underlying tendency to ignorance in regard to body
and neutral feeling vanishes.
"If he experiences a pleasant feeling, he knows it as impermanent; he knows,
it is not clung to; he knows, it is not relished. If he experiences a painful
feeling... a neutral feeling, he knows it as impermanent; he knows, it is not
clung to; he knows, it is not relished.
"If he experiences a pleasant feeling, he feels it as one unfettered by
it. If he experiences a painful feeling, he feels it as one unfettered by it.
If he experiences a neutral feeling, he feels it as one unfettered by it.
"When having painful feelings endangering the body, he knows: 'I have a
painful feeling endangering the body.' When having painful feelings endangering
life he knows: 'I have a painful feeling endangering life.' And he knows: 'After
the dissolution of the body, when life ends, all these feelings which are unrelished,
will come to final rest, even here.'
"It is like a lamp that burns by strength of oil and wick, and if oil and
wick come to an end, the flame is extinguished through lack of nourishment.
Similarly this monk knows: 'After the dissolution of the body, when life ends,
all these feelings which are unrelished will come to (final) rest, even here.'"
8. At the Sick Room -- II
Once the Blessed One dwelt at Vesali, in the Great Forest, at the Gabled House.
In the evening, after had arisen from his seclusion, he went to the sick room
and sat down on a prepared seat. Being seated, he addressed the monks as follows:
"O monks, mindfully and clearly comprehending should a monk spend his time!
This is my injunction to you!
"And how,[14] O monks, is a monk mindful? He dwells practicing body-contemplation
on the body, ardent, clearly comprehending and mindful, having overcome covetousness
and grief concerning the world. He dwells practicing feeling-contemplation on
feelings, ardent, clearly comprehending and mindful, having overcome covetousness
and grief concerning the world. He dwells practicing mind-contemplation on the
mind, having overcome covetousness and grief concerning the world. He dwells
practicing mind-object-contemplation on mind-objects, having overcome covetousness
and grief concerning the world. So, monks, is a monk mindful.
"And how, O monks, is a monk clearly comprehending? He applies clear comprehension
in going forward and going back; in looking straight on and in looking elsewhere;
in bending and in stretching (his limbs); in wearing the robes and carrying
the alms bowl; in eating, drinking, chewing and savoring; in obeying the calls
of nature; in walking, standing sitting, falling asleep waking, speaking and
being silent -- in all that he applies clear comprehension. So, monks, is a
monk clearly comprehending.
"If a monk is thus mindful and clearly comprehending, ardent, earnest and
resolute, and a pleasant feeling arises in him, he knows: 'Now a pleasant feeling
has arisen in me. It is conditioned, not unconditioned. Conditioned by what?
Even by this sense-impression[15] it is conditioned. And this sense-impression,
indeed, is impermanent, compounded, dependently arisen. But if this pleasant
feeling that has arisen is conditioned by a sense-impression which is impermanent,
compounded, and dependently arisen, how could such a pleasant feeling be permanent?'
"In regard to both sense-impression and the pleasant feeling, he dwells
contemplating impermanence, dwells contemplating evanescence, dwells contemplating
detachment, dwells contemplating cessation, dwells contemplating relinquishment.
And in him who thus dwells, the underlying tendency to lust in regard to sense-impressions
and pleasant feeling vanishes.
"If a painful feeling arises in him, he knows: 'Now a painful feeling has
arisen in me. It is conditioned, not unconditioned. Conditioned by what? Even
by this sense-impression it is conditioned. And this sense-impression, indeed,
is impermanent, compounded, dependently arisen. But if this painful feeling
that has arisen is conditioned by a sense-impression which is impermanent, compounded
and dependently arisen, how could such a painful feeling be permanent?'
"In regard to both sense-impression and painful feeling, he dwells contemplating
impermanence, dwells contemplating evanescence, dwells contemplating detachment,
dwells contemplating cessation, dwells contemplating relinquishment. And in
him who thus dwells, the underlying tendency to resistance in regard to sense-impression
and painful feeling vanishes.
"If a neutral feeling arises in him, he knows: 'Now a neutral feeling has
arisen in me. It is conditioned, not unconditioned. Conditioned by what? Even
by this sense-impression it is conditioned. And this sense-impression, indeed,
is impermanent, compounded, dependently arisen. But if this neutral feeling
that has arisen is conditioned by a sense-impression, which is impermanent,
compounded and dependently arisen, how could such a neutral feeling be permanent?'
"In regard to both sense-impression and neutral feeling, he dwells contemplating
impermanence, dwells contemplating evanescence, dwells contemplating detachment,
dwells contemplating cessation, dwells contemplating relinquishment. And in
him who thus dwells, the underlying tendency to ignorance in regard to sense-impression
and neutral feeling vanishes."
(The concluding sections are identical with those in Text 7, from "if he
experiences..." up to the end.)
9. Impermanent
"The three kinds of feelings, O monks, are impermanent, compounded, dependently
arisen, liable to destruction, to evanescence, to fading away, to cessation
-- namely, pleasant feeling, painful feeling and neutral feeling."
10. Rooted in Sense-Impression
"There are, O monks, these three feelings, rooted in sense-impression,
caused by sense-impression, conditioned by sense-impression: pleasant, painful
and neutral feelings.
"Dependent on a sense-impression that is liable to be felt as pleasurable,
there arises a pleasant feeling. When that very sense-impression liable to be
felt as pleasurable has ceased, then the sensation born from it[16] -- namely
the pleasant feeling that arose dependent on that sense-impression -- also ceases
and is stilled.
"Dependent on a sense-impression that is liable to be felt as painful (neutral),
there arises a painful (neutral) feeling. When that very sense-impression liable
to be felt as painful (neutral) has ceased, then the sensation born from it
-- namely the painful (neutral) feeling that arose dependent on that sense-impression
-- also ceases and is stilled.
"Just as from the coming together and rubbing of two sticks of wood heat
results and fire is produced, and by the separation and disconnection of the
sticks, the heat produced by them ceases and disappears, so it is also with
these three feelings which are born of sense-impression, rooted in sense-impression,
caused by sense-impression, dependent on sense-impression: dependent on a sense-impression
of a certain kind there arises a corresponding feeling; by the cessation of
that sense-impression the corresponding feeling ceases."
11. Seclusion
Once a certain monk came to see the Blessed One and, after saluting him respectfully,
sat down at one side. Seated thus, he spoke to the Blessed One as follows:
"When I went into seclusion, while I was in solitude, this thought occurred
to me: 'Three feelings have been taught by the Blessed One: pleasant, painful
and neutral feelings. But the Blessed One has also said that whatever is felt
is within suffering.' Now, with reference to what was it stated by the Blessed
One that whatever is felt is within suffering?"
"Well spoken, monk, well spoken! While three feelings have been taught
by me, the pleasant, the painful and the neutral, yet I have also said that
whatever is felt is within suffering. This, however, was stated by me with reference
to the impermanence of (all) conditioned phenomena (sankhara). I have said it
because conditioned phenomena are liable to destruction, to evanescence, to
fading away, to cessation and to change. It is with reference to this that I
have stated: 'Whatever is felt is within suffering.'
"I have further taught, monk, the gradual cessation of conditioned phenomena.
In him who has attained the first meditative absorption (jhana), speech has
ceased. Having attained the second absorption, thought-conception and discursive
thinking has ceased. Having attained the third absorption, joy has ceased. Having
attained the fourth absorption, inhalation and exhalation have ceased. Having
attained the sphere of the infinity of space, perception of form (matter) has
ceased. Having attained the sphere of the infinity of consciousness, the perception
of the sphere of the infinity of space has ceased. Having attained the sphere
of no-thingness, the perception of the sphere of infinity of consciousness has
ceased. Having attained the sphere of neither-perception-nor-non-perception,
the perception of the sphere of no-thingness has ceased. Having attained the
cessation of perception and feeling, perception and feeling have ceased. In
a taint-free monk greed has ceased, hatred has ceased, delusion has ceased.
"I have further taught, monk the gradual stilling of conditioned phenomena
(sankhara). In him who has attained the first meditative absorption, speech
has been stilled. Having attained the second absorption, thought-conception
and discursive thinking have been stilled...(To be continued as above, up to:)
Having attained the cessation of perception and feeling, perception and feeling
have been stilled. In a taint-free monk greed has been stilled, hatred has been
stilled, delusion has been stilled.
"There are, monk, these six quietenings. In him who has attained the first
absorption, speech is quietened. Having attained the second absorption, thought-conception
and discursive thinking are quietened. Having attained the third absorption,
rapture is quietened. Having attained the fourth absorption, inhalation and
exhalation is quietened.[17] Having attained the cessation of perception and
feeling, perception and feeling are quietened. In a taint-free monk greed is
quietened, hatred is quietened, delusion is quietened."
12. In the Sky -- I
"In the sky, O monks, various kinds of winds are blowing: winds from the
east, west, north and south, winds carrying dust and winds without dust, winds
hot and cold, gentle and fierce. Similarly, monks, there arise in this body
various kinds of feelings: pleasant feelings arise, painful feelings arise and
neutral feelings arise."
Just as in the sky above winds of various kinds are blowing:
Coming from the east or west, blowing from the north or south,
Some carry dust and others not, cold are some and others hot,
Some are fierce and others mild -- their blowing is so different.
So also in this body here, feelings of different kind arise:
The pleasant feelings and the painful and the neutral ones.
But if a monk is ardent and does not neglect
To practice mindfulness and comprehension clear,
The nature of all feelings will he understand,
And having penetrated them, he will be taint-free in this very life.
Mature in knowledge, firm in Dhamma's ways,
When once his life-span ends, his body breaks,
All measure and concept he has transcended.
13. In the Sky -- II
(This text repeats the prose section of No. 12, without the verses)
14. The Guest House
"In a guest house, O monks, people from the east may take lodgings, or
people from the west, north or south. People from the warrior caste may come
and take lodgings there, and also Brahmans, middle class people and menials.
"Similarly, O monks, there arise in this body various kinds of feelings;
there arise pleasant feelings, painful feelings and neutral feelings; worldly
feelings that are pleasant, painful or neutral, and unworldly (spiritual) feelings
that are pleasant, painful and neutral."
15. Ananda -- I
Once the Venerable Ananda went to see the Blessed One. Having saluted him respectfully,
he sat down at one side. Thus seated, he said:
"What are the feelings, O Lord? What is the origin of feelings, what is
their cessation and the way leading to their cessation? What is the gratification
in feelings? What is the danger in feelings? And what is the escape from them?"
"There are, Ananda, three kinds of feelings: pleasant, painful and neutral.
Through the origin of sense-impression there is origin of feelings; through
the cessation of sense-impression there is cessation of feelings. It is the
noble eightfold path that is the way leading to the cessation of feelings, namely:
right understanding, right thought, right speech, right action, right livelihood,
right effort, right mindfulness and right concentration.
"It is the happiness and gladness arising dependent on feelings that is
the gratification in feelings. Feelings are impermanent, (liable to bring) pain,
and are subject to change; this is the danger in feelings. The removal and the
giving up of the desire and lust for feelings is the escape from feelings.
"I have further taught, Ananda, the gradual cessation of conditioned phenomena
(sankhara). In him who has attained the first meditative absorption, speech
has been stilled. Having attained the second absorption, thought-conception
and discursive thinking has ceased. Having attained the third absorption, joy
has ceased. Having attained the fourth absorption, inhalation and exhalation
have ceased. Having attained the sphere of the infinity of space, perception
of form (matter) has ceased. Having attained the sphere of the infinity of consciousness,
the perception of the sphere of the infinity of space has ceased. Having attained
the sphere of no-thingness, the perception of the sphere of infinity of consciousness
has ceased. Having attained the sphere of neither-perception-nor-non-perception,
the perception of the sphere of no-thingness has ceased. Having attained the
cessation of perception and feeling, perception and feeling have ceased. In
a taint-free monk greed, hatred, and delusion are quietened."
16. Ananda -- II
(In this discourse, the Buddha himself puts to Ananda the same questions as
in Text 15, and being requested by Ananda to give the explanation himself, the
Buddha answers in the same way as in Text 15.)
17-18. Many Monks
(Here, again, the same questions and answers are repeated, in the case of "many
monks." The introductory parts correspond to those in Texts 15 and 16.)
19. Carpenter Fivetools (Pañcakanga)[18]
Once Carpenter Fivetools went to see the Venerable Udayi. Having saluted him
respectfully, he sat down at one side. Thus seated, he asked the Venerable Udayi:
"How many kinds of feelings, reverend Udayi, were taught by the Blessed
One?"
"Three kinds of feelings, Carpenter, were taught by the Blessed One: pleasant,
painful and neutral feelings. These are the three feelings taught by the Blessed
One."
After these words, Carpenter Fivetools said: "Not three kinds of feelings,
reverend Udayi, were taught by the Blessed One. It is two kinds of feelings
that were stated by the Blessed One: pleasant and painful feelings. The neutral
feeling was said by the Blessed One to belong to peaceful and sublime happiness."
But the Venerable Udayi replied: "It is not two feelings that were taught
by the Blessed One, but three: pleasant, painful and neutral feelings."
(This exchange of views was repeated for a second and a third time,) but neither
was Carpenter Fivetools able to convince the Venerable Udayi, nor could the
Venerable Udayi convince Carpenter Fivetools. It so happened that [the] Venerable
Ananda had listened to that conversation and went to see the Blessed One about
it. Having saluted the Blessed One respectfully, he sat down at one side. Thus
seated, he repeated the entire conversation that had taken place between the
Venerable Udayi and Carpenter Fivetools.
The Blessed One said: "Ananda, Udayi's way of presentation, with which
Carpenter Fivetools disagreed, was correct, indeed. But also Carpenter Fivetool's
way of presentation, with which Udayi disagreed, was correct. In one way of
presentation I have spoken of two kinds of feelings, and in other ways of presentation
I have spoken of three, of six, of eighteen, of thirty-six, and of one hundred
and eight kinds of feelings.[19] So the Dhamma has been shown by me in different
ways of presentation.
"Regarding the Dhamma thus shown by me in different ways, if there are
those who do not agree with, do not consent to, and do not accept what is rightly
said and rightly spoken, it may be expected of them that they will quarrel,
and get into arguments and disputes, hurting each other with sharp words.
"Regarding the Dhamma thus shown by me in different ways, if there are
those who agree with, consent to, and accept what is rightly said and rightly
spoken, it may be expected of them that they will live in concord and amity,
without dispute, like milk (that easily mixes) with water, looking at each other
with friendly eyes.
"There are five strands of sense desire. What are these five? Forms cognizable
by the eye that are wished for, desirable, agreeable and endearing, bound up
with sensual desire and tempting to lust. Sounds cognizable by the ear... odors
cognizable by the nose... flavors cognizable by the tongue... tangibles cognizable
by the body, that are wished for, desirable, agreeable and endearing, bound
up with sense desire, and tempting to lust. These are the five strands of sense
desire. The pleasure and joy arising dependent on these five strands of sense
desire, that is called sensual pleasure.
"Now, if someone were to say: 'This is the highest pleasure and joy that
can be experienced,' I would not concede that. And why not? Because there is
another kind of pleasure which surpasses that pleasure and is more sublime.
And what is this pleasure? Here, quite secluded from sensual desires, secluded
from unwholesome states of mind, a monk enters upon and abides in the first
meditative absorption (jhana), which is accompanied by thought conception and
discursive thinking and has in it joy and pleasure born of seclusion. This is
the other kind of pleasure which surpasses that (sense) pleasure and is more
sublime.
"If someone were to say: 'This is the highest pleasure that can be experienced,'
I would not concede that. And why not? Because there is another kind of pleasure
which surpasses that pleasure and is more sublime. And what is that pleasure?
Here, with the stilling of thought conception and discursive thinking... a monk
enters upon and abides in the second meditative absorption... in the sphere
of the infinity of space... of the infinity of consciousness... of no-thingness...
of neither-perception-nor-non-perception.
"If someone were to say: 'This is the highest pleasure that can be experienced,'
I would not concede that. And why not? Because there is another kind of pleasure
which surpasses that pleasure and is more sublime. And what is this pleasure?
Here, by completely surmounting the sphere of neither-perception-nor-non-perception,
a monk enters upon and abides in the cessation of perception and feeling. This
is the other kind of pleasure which surpasses that pleasure and is more sublime.[20]
"It may happen, Ananda, that Wanderers of other sects will be saying this:
'The recluse Gotama speaks of the Cessation of Perception and Feeling and describes
it as pleasure. What is this (pleasure) and how is this (a pleasure)?'
"Those who say so, should be told: 'The Blessed One describes as pleasure
not only the feeling of pleasure. But a Tathagata describes as pleasure whenever
and whereinsoever it is obtained.'"
20. Bhikkhus
(This Discourse, addressed to Bhikkhus, repeats the main part of Text 19, without
its introductory section.)
21. Sivaka
Once the Blessed One dwelled at Rajagaha in the Bamboo-Grove Monastery, at the
Squirrel's Feeding Place. There a wandering ascetic, Moliya Sivaka by name,
called on the Blessed One, and after an exchange of courteous and friendly words,
sat down at one side. Thus seated, he said:
"There are, revered Gotama, some ascetics and brahmans who have this doctrine
and view: 'Whatever a person experiences, be it pleasure, pain or neither-pain-nor-pleasure,
all that is caused by previous action.' Now, what does the revered Gotama say
about this?"
"Produced by (disorders of the) bile, there arise, Sivaka, certain kinds
of feelings. That this happens, can be known by oneself; also in the world it
is accepted as true. Produced by (disorders of the) phlegm... of wind... of
(the three) combined... by change of climate... by adverse behavior... by injuries...
by the results of Kamma -- (through all that), Sivaka, there arise certain kinds
of feelings. That this happens can be known by oneself; also in the world it
is accepted as true.
"Now when these ascetics and brahmans have such a doctrine and view that
'whatever a person experiences, be it pleasure, pain or neither-pain-nor-pleasure,
all that is caused by previous action,' then they go beyond what they know by
themselves and what is accepted as true by the world. Therefore, I say that
this is wrong on the part of these ascetics and brahmans."
When this was spoken, Moliya Sivaka, the wandering ascetic, said: "It is
excellent, revered Gotama, it is excellent indeed!... May the revered Gotama
regard me as a lay follower who, from today, has taken refuge in him as long
as life lasts."
22. Hundred and Eight Feelings
"I shall show you, O monks, a way of Dhamma presentation by which there
are one hundred and eight (feelings). Hence listen to me.
"In one way, O monks, I have spoken of two kinds of feelings, and in other
ways of three, five, six, eighteen, thirty six and one hundred and eight feelings.
"What are the two feelings? Bodily and mental feelings.
"What are the three feelings? Pleasant, painful and neither-painful-nor-pleasant
feelings.
"What are the five feelings? The faculties of pleasure, pain, gladness,
sadness and equanimity.
"What are the six feelings? The feelings born of sense-impression through
eye, ear, nose, tongue, body and mind.
"What are the eighteen feelings? There are the (above) six feelings by
which there is an approach (to the objects) in gladness; and there are six approaches
in sadness and there are six approaches in equanimity.
"What are the thirty six feelings? There are six feelings of gladness based
on the household life and six based on renunciation; six feelings of sadness
based on the household life and six based on renunciation; six feelings of equanimity
based on the household life and six based on renunciation.
"What are the hundred and eight feelings? There are the (above) thirty
six feelings of the past; there are thirty six of the future and there are thirty
six of the present.
"These, O monks, are called the hundred and eight feelings; and this is
the way of the Dhamma presentation by which there are one hundred and eight
feelings."
Texts 23-29
(Repeat the paras 3 and 4 of Text 15; only the interlocutions differ.)
Text 30
(Contains only an enumeration of the three kinds of feeling.)
31. Cessation
"There is, O monks, worldly joy (piti), there is unworldly joy, and there
is a still greater unworldly joy. There is worldly happiness (sukha), there
is unworldly happiness, and there is a still greater unworldly happiness. There
is worldly equanimity, there is unworldly equanimity, and there a still greater
unworldly equanimity. There is worldly freedom, there is unworldly freedom,
and there is a still greater unworldly freedom.
"Now, O monks, what is worldly joy? There are these five cords of sense
desire: forms cognizable by the eye that are wished for and desired, agreeable
and endearing, associated with sense-desire and tempting to lust. Sounds cognizable
by the ear... odors cognizable by the nose... flavors cognizable by the tongue...
tangibles cognizable by the body, wished for and desired, agreeable and endearing,
associated with sense-desire and tempting to lust. It is the joy that arises
dependent on these five cords of sense desire which is called 'worldly joy.'
"Now what is unworldly joy? Quite secluded from sense desires, secluded
from unwholesome states of mind, a monk enters upon and abides in the first
meditative absorption (jhana), which is accompanied by thought-conception and
discursive thinking, and has joy and happiness born of seclusion. With the stilling
of thought-conception and discursive thinking, he enters upon and abides in
the second meditative absorption which has internal confidence and singleness
of mind without thought conception and discursive thinking, and has joy and
happiness born of concentration. This is called 'unworldly joy.'
"And what is the still greater unworldly joy? When a taint-free monk looks
upon his mind that is freed of greed, freed of hatred, freed of delusion, then
there arises joy. This called a 'still greater unworldly joy.'
"Now, O monks, what is worldly happiness? There are these five cords of
sense desire: forms cognizable by the eye... sounds cognizable by the ear...
odors cognizable by the nose... flavors cognizable by the tongue... tangibles
cognizable by the body that are wished for and desired, agreeable and endearing,
associated with sense desire and alluring. It is the happiness and gladness
that arises dependent on these five cords of sense desire which are called 'worldly
happiness.'
"Now what is unworldly happiness? Quite secluded from sense desires, secluded
from unwholesome states of mind, a monk enters upon and abides in the first
meditative absorption... With the stilling of thought-conception and discursive
thinking, he enters upon and abides in the second meditative absorption... With
the fading away of joy as well, he dwells in equanimity, mindfully and fully
aware he feels happiness within, and enters upon and abides in the third meditative
absorption of which the Noble Ones announce: 'He dwells in happiness who has
equanimity and is mindful.' This is called 'unworldly happiness.'
"And what is the still greater unworldly happiness? When a taint-free monk
looks upon his mind that is freed of greed, freed of hatred, freed of delusion,
then there arises happiness. This is called a 'still greater unworldly happiness.'
"Now, O monks, what is worldly equanimity? There are these five cords of
sensual desire: forms cognizable by the eye... tangibles cognizable by the body
that are wished for and desired, agreeable and endearing, associated with sense
desire and alluring. It is the equanimity that arises with regard to these five
cords of sense desire which is called 'worldly equanimity.'
"Now, what is unworldy equanimity? With the abandoning of pleasure and
pain, and with the previous disappearance of gladness and sadness, a monk enters
upon and abides in the fourth meditative absorption, which has neither pain-nor-pleasure
and has purity of mindfulness due to equanimity. This is called 'unworldly equanimity.'
"And what is the still greater unworldly equanimity? When a taint-free
monk looks upon his mind that is freed of greed, freed of hatred and freed of
delusion, then there arises equanimity. This is called a 'still greater unworldly
equanimity.'
"Now, O monks, what is worldly freedom? The freedom connected with the
material. What is unworldly freedom? The freedom connected with the immaterial.
And what is the still greater unworldly freedom? When a taint-free monk looks
upon his mind that is freed of greed, freed of hatred, and freed of delusion,
then there arises freedom."
Miscellaneous Texts
For use in the Contemplation of Feelings
Feelings are like bubbles.
Khandha Samyutta No. 95
All things converge on feelings.
Anguttara Nikaya, Nines, No. 14
"All feeling -- whether it is of the past, the future or the present, whether
in oneself or in others, whether coarse or sublime, inferior or superior, far
or near -- should be seen with right understanding as it actually is: 'This
is not mine, this I am not, this is not a self of mine.'"
Anatta-lakkhana Sutta, Samyutta Nikaya, XXII, 59.
Pleasant feeling is pleasant when present; it is painful when changing.
Painful feeling is painful when present; it is pleasant when changing.
Neither-painful-nor-pleasant feeling is pleasant if one understands it; it is
painful if there is no understanding.
Majjhima Nikaya No. 44; Cula-vedalla Sutta
A well-taught noble disciple... does not consider feeling as the self nor the
self as the owner of the feeling, nor feeling as included within the self, nor
the self as included within the feeling.
Of such a well-taught noble disciple it can be said that he is unfettered by
the bondage of feeling, unfettered by bondage inner or outer. He has seen the
coast, he has seen the Other Shore, and he is fully freed from suffering --
this I say.
Khandha Samyutta No. 117
It was said that one should know the feelings, their conditioned origin, their
diversity, their outcome, their cessation, and the way to their cessation. Why
was this said?
What are the feelings? These three: pleasant, painful, and neither-painful-nor-pleasant.
What is the conditioned origin of these feelings? Sense-impression is the conditioned
origin of the feelings.
What is the diversity in feelings? There are pleasant feelings, worldly and
unworldly; there are painful feelings, worldly and unworldly; and there are
neutral feelings, worldly and unworldly.
What is the outcome of feelings? It is the personalized existence (attabhava)
born of this or that (feeling), be it of a meritorious or demeritorious character,
which one who feels causes to arise.
What is the cessation of feelings? It is the cessation of sense impression that
is the cessation of feelings.
And it is the noble eightfold path that is the way leading to the cessation
of feelings, namely: right understanding, right thought, right speech, right
action, right livelihood, right effort, right mindfulness and right concentration.
If a noble disciple knows in such way the feelings, their conditioned origin,
their diversity, their outcome, their cessation, and the way to their cessation,
he will be one who knows this penetrative Holy Life, namely the cessation of
feelings.
From Anguttara Nikaya, Sixes, No. 63
On account of what has it been said that the four Noble Truths are the Dhamma
taught by me, which is unrefuted, untarnished, irreproachable and uncensored
by intelligent ascetics and brahmans?
Based on the six elements[21] there is descent into the womb. When such descent
into the womb takes place, there will be mind-and-body (nama-rupa). Mind-and-body
conditions the sixfold sense-base. The sixfold sense-base conditions sense-impression.
Sense-impression conditions feeling. Now it is for one who feels[22] that I
make known, 'This is suffering,' 'This is the origin of suffering,' 'This is
the cessation of suffering,' 'This is the way leading to the cessation of suffering.'
From Anguttara Nikaya, Threes, No.61
"Sisters, suppose there is a lamp burning: its oil, its wick, its flame,
its radiance, all are impermanent and liable to change. Now, would anyone speak
correctly when saying: 'When this lamp is burning, its oil, wick and flame are
impermanent and liable to change, but its radiance is permanent, everlasting,
eternal, and not liable to change?'" -- "Certainly not, venerable
sir." "Why not?" -- "Because, venerable sir, when that lamp
burns, its oil is impermanent and liable to change, and so are the wick, the
flame and the radiance."
"In the same way, sisters, would anyone speak correctly when saying: "These
six (organ) bases in oneself are impermanent, but what, dependent on them, I
feel as pleasant or painful or neither-painful-nor-pleasant, that is permanent,
ever-lasting, eternal, and not liable to change'?" -- "Certainly not,
venerable sir." "Why not?" -- "Because, venerable sir, each
kind of feeling arises dependent on its appropriate condition, and with the
cessation of the appropriate condition the corresponding feeling ceases."
"Well said, sisters, well said! When a noble disciple perceives this, he
sees it with right understanding, as it actually is."
From Majjhima Nikaya No. 146; Nandaka's Exhortation
Pleasant feeling is impermanent, conditioned, dependently arisen, having the
nature of wasting, vanishing, fading and ceasing. The painful feeling and the
neutral feeling, too, are impermanent, conditioned, dependently arisen, having
the nature of wasting, vanishing, fading and ceasing.
When a well-taught disciple perceives this, he becomes dispassionate towards
pleasant feelings, dispassionate toward painful feelings and dispassionate toward
neutral feelings. Being dispassionate, his lust fades away, and with the fading
away of lust, he is liberated. When liberated, there comes to him the knowledge
that he is liberated. He now knows: 'Birth is exhausted, the holy life has been
lived, done is what was to be done, there is no more of this to come.'
A monk whose mind is thus liberated, concurs with none and disputes with none;
he employs the speech commonly used in the world, but without misapprehending
it.
From Majjhima Nikaya No. 74; Dighanakha
* * *
Aphorisms from the Exegetical Literature
To know, as it actually is, the origin, (cessation, and the way to cessation)
of feeling, etc., leads to liberation without clinging, because it partakes
of the path.
The lack of full penetration of the origin, etc., of feeling leads to imprisonment
in the jail house of Samsara, because (such ignorance) is a condition for the
Kamma-formations (sankhara).
Delusion which hides the true nature of feelings, leads to enjoyment of feelings.
But an understanding of feelings as it actually is, leads to the penetration
of feeling and to dispassion regarding it.
By not understanding the danger and misery (adinava) in feelings, the craving
for feelings will grow; and this happens because one only considers what is
enjoyable in feelings (assada).
When there is lust for what is felt, one will be wriggling in the grip of the
notions of self and self's property, and in the grip of the notions of eternalism,
and so on. This is due to the proximity of the cause for it, since clinging
(to ego-belief and views) is conditioned by craving.
For those who proclaim doctrines of eternalism etc., or feel emotions corresponding
(to them), sense-impression is the cause (hetu). This applies because (having
such ideas or emotions) cannot occur without the meeting of sense-organ, object,
and consciousness (which constitute sense-impression).
From Sub-Commentary to Brahmajala Sutta (pakarana-naya)
Notes
1. Comy.: He knows the feelings by way of the Truth of Suffering.
2. Comy.: He knows them by way of the Truth of the Origin of Suffering.
3. Comy.: He knows, by way of the Truth of Cessation, that feelings cease in
Nibbana.
4. Comy.: He knows the feelings by way of the Truth of the Path leading to the
Cessation of Suffering.
5. Parinibbuto, "fully extinguished"; Comy.: through the full extinction
of the defilements (kilesa-parinibbanaya).
6. On "feelings of all kinds," see Text 22.
7. Phussa phussa vayam disva, The Comy. explains differently, paraphrasing these
words by ñanena phusitva phusitva, "repeatedly experiencing (them)
by way of the knowledge (of rise and fall)." These verses occur also in
Sutta Nipata, v. 739, with one additional line.
8. Anusaya.
9. "Conceit" refers in particular to self-conceit (asmi-mano), i.e.,
personality belief, on both the intellectual and the emotional levels.
10. Patala.
11. Comy. (paraphrased): According to popular belief, there is in the ocean
a very deep abyss hollowed out by the force of the water, which is the abode
of aquatic animals as well as dragon deities (naga), etc. Hence, for these beings,
this abyss provides a basis for their existence, a comfortable abode. Therefore,
to call it a bottomless pit is unrealistic and not factual, because it gives
an inadequate and non-evident meaning to the word. It is rather bodily pain,
inseparable from bodily existence, which deserves to be called a "bottomless
pit" of suffering, being a part of unfathomable Samsara.
12. Comy.: In this Discourse, by the words "noble disciple," it is,
in the first place, a Stream-winner (sotapanna) that is meant. But also a meditator
with strong insight and keen intellect is capable of withstanding feelings that
arise without being carried away by them. He, too, ought to be included here
(because he penetrates the feelings to some extent; Sub-comy.).
13. The term body may be taken here as referring to the first five of the six
bases of sense-impression (phassayatana).
14. This paragraph and the one following were omitted from the BPS Wheel edition.
They are identical to the corresponding paragraphs in the preceding sutta (SN
XXXVI.7) and are included here for the sake of completeness. -- JB.
15. Sense-impression, or contact (phassa), is a mental factor and does not signify
physical impingement.
16. Tajjam vedayitam.
17. In the section on "being quietened" (patipassaddha), the four
immaterial absorptions (arupajjhana) are not mentioned. According to Comy. they
are implied in the "cessation of perception and feelings" (for the
attainment of which they are a condition).
18. This text is identical with MN 59 (Bahuvedaniya Sutta -- Many Kinds of Feelings).
19. See Text 22.
20. Comy.: "From the fourth Jhana onwards, it is the neither-painful-nor-pleasant
feeling (that is present in these meditative states). But this neutral feeling,
too, is called 'pleasure' (sukha), on account of its being peaceful and sublime.
What arises by way of the five cords of sensual desire and by way of the eight
meditative attainments is called 'pleasure as being felt' (vedayita-sukha).
The state of Cessation of Perception and Feeling is a 'pleasure, not being felt'
(avedayita-sukha). Hence, whether it be pleasure felt or not felt, both are
assuredly 'pleasure,' in the sense of their being painfree states (niddukkhabhava-sankhatena
sukhena)."
In AN IX.34, the venerable Sariputta exclaims: "Nibbana is happiness, friend;
Nibbana is happiness, indeed!" The monk Udayi then asked: "How can
there be happiness when there is no feeling?" The venerable Sariputta replied:
"Just this is happiness, friend, that therein there is no feeling."
The continuation of that Sutta may also be compared with our text. On Nibbana
as happiness, see also AN VI.100.
21. These are the elements of earth, water, fire, wind, space and consciousness.
See Majjh. 140.
22. The commentary applies this to one who understands feeling and quotes the
beginning of the Contemplation of Feeling from the Satipatthana Sutta. -- Alternatively,
"One who feels" may also refer to all beings who feel suffering and
seek a release from it.
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