Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Chapter Three: Contemplation of Feelings
What does the contemplation of feelings (vedanānupassanā) in the Mahāsatipaṭṭhāna Sutta encompass? It encompasses the feelings of the six consciousnesses, which are the sensations experienced in body and mind. What are the feelings of the six consciousnesses? They are the feelings of eye consciousness based on the eye faculty, the feelings of ear consciousness based on the ear faculty, the feelings of nose consciousness based on the nose faculty, the feelings of tongue consciousness based on the tongue faculty, the feelings of body consciousness based on the body faculty, and additionally, the feelings of the mental consciousness. The feelings of mental consciousness are called mental feelings, purely mental sensations. Although the feelings of the five sense consciousnesses arise based on the five sense faculties, they are actually feelings within the mind; the sense faculties themselves do not experience feelings, it is the conscious mind that experiences them. The feelings of mental consciousness also mostly do not occur apart from the five sense faculties; most of the time, they are feelings co-produced with the five sense consciousnesses. There are feelings in the mind and feelings in the body; all are the sensations of the conscious mind. Feelings within the mind are called internal feelings; the mind’s feelings towards external sights, sounds, smells, tastes, and touches are called external feelings.
Original Text: “Then, bhikkhus, how does a bhikkhu dwell contemplating feelings in feelings? Bhikkhus, when feeling a pleasant feeling, a bhikkhu knows: ‘I feel a pleasant feeling’; when feeling a painful feeling, he knows: ‘I feel a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, he knows: ‘I feel a neither-painful-nor-pleasant feeling.’”
Explanation: So, bhikkhus, how does a bhikkhu contemplate his own feelings and dwell with the mind established on feelings? Bhikkhus, if a bhikkhu is experiencing a pleasant feeling, he should know mentally, “I am experiencing a pleasant feeling”; if he is experiencing a painful feeling, he should know mentally, “I am experiencing a painful feeling”; if he is experiencing a neither-painful-nor-pleasant feeling, he should know mentally, “I am experiencing a neither-painful-nor-pleasant feeling.”
In this section, the World-Honored One instructs bhikkhus to practice the contemplation of feelings (vedanānupassanā). Practicing the contemplation of feelings requires constantly observing the various feelings within one’s own mind, concentrating all attention on the feelings, to be aware of and contemplate one’s own feelings, thereby realizing that feelings are suffering (dukkha). Feelings are divided into five types: painful feelings, pleasant feelings, feelings of sorrow, feelings of joy, and neutral feelings; or broadly into three types: comfortable and pleasant feelings are pleasant feelings, painful and unpleasant feelings are painful feelings, and feelings that are neither good nor bad, neither painful nor pleasant, are neutral feelings (upekkhā vedanā).
How should one contemplate feelings when practicing vedanānupassanā? One should clearly know all feelings in body and mind; that is, one should be aware of one’s own mental state and physical state. Not knowing constitutes an unrecorded state (avyākṛta). In an unrecorded state, contemplation cannot be practiced; at such times, the mind may be wandering in delusion or in a state of dullness, so one does not know the feelings within the mind and cannot practice contemplation. Therefore, when practicing the four foundations of mindfulness (satipaṭṭhāna), the mind must always maintain awareness to enable contemplation and give rise to wisdom. How is wisdom born? When objective knowledge of the three types of feelings reaches a certain degree, and when conditions are ripe, one will directly perceive that feelings are impermanent, arising and ceasing, changing, and without a self (anatta). The wisdom of non-arising (anutpattika-dharma-kṣānti) arises, and the view of self (satkāya-dṛṣṭi) is severed.
If painful, pleasant, or neutral feelings arise in the mind or body, one should always be clearly aware of them at all times. If you know you are experiencing pleasure, then your mind is focused on your pleasant feeling without distraction, without wandering in delusion, and without dullness. When experiencing a painful feeling, you also know you are experiencing a painful feeling; you know that you are currently feeling pain, unhappiness, displeasure, or great vexation in your mind. You should know all these feelings clearly, without confusion. This is concentration (samādhi), and it also involves wisdom (paññā).
When experiencing a neutral feeling, the mind should also know it. Neutral feelings are not easy to detect and introspect because they lack a distinct sensation, making them difficult to draw attention to and notice. If the current state of body and mind is neither very good nor very bad, and if one does not introspect or if the mind is not subtle, it is easy to overlook and forget, remaining unaware. When in a state of neither pain nor pleasure, one often does not turn the light of awareness inward; it is as if the physical body is forgotten while the mind clings to external objects. At such times, one should withdraw the mind’s attention and focus it on observing the feelings within one’s own body and mind.
One should train oneself to always maintain awareness in the mind at all times. Attention should be concentrated, energy should be focused, avoiding distraction and dullness, preserving this awareness in the mind. What is the state of a person who has this awareness? Such a person is profound, single-pointedly focused, with subtle and penetrating thoughts and strong powers of observation. Without this awareness, a person is not intelligent; they are confused and scattered. However, those who have cultivated to the state of no-mind (acittaka) are exceptions, as they are indifferent to all things, unattached, have few feelings, and have attained preliminary accomplishment in practice. Their minds are not on worldly dharmas, but if they wish to observe, they can do so deeply and thoroughly.
The Buddha trains his disciples to have mental concentration (samādhi) and observational ability within at all times; this is the prerequisite for opening wisdom. With concentration and wisdom, one can constantly observe oneself, observe others, and observe all dharmas, knowing the source and essence of dharmas, thereby possessing the wisdom to handle matters appropriately. If one does not know the current state of one’s own physical body or the state of others, one cannot handle people and affairs well. To handle matters well, energy and attention should be focused on the matter at hand, seeing it clearly and understanding it thoroughly. Within this process lie concentration and wisdom. Concentration and wisdom are simultaneous and unified; without concentration, there is no wisdom; one cannot exist without the other.
One should be able to perceive the neutral feeling at any time. For example, sitting here now, temporarily forgetting the body, not knowing the existence of the body—this is a state of neutral feeling. If the body is very comfortable, one can perceive it and may become attached; if the body is very uncomfortable, one will also know it and then seek ways to eliminate the pain or avoid it.
The neutral feeling is not like this. When a person comes before you who has no relation to you, you see them as if unseen, with no feeling in the heart—neither liking nor disliking—a state of indifference: this is the neutral feeling. When an event occurs, or an object is present, and you have no feeling towards it, it is all neutral feeling—neither liking nor disliking, without any thought. If the body has no special sensation, you also do not pay attention to it. When practicing the contemplation of feelings, one should focus attention on one’s various feelings, maintaining awareness at all times, without mental distraction.
Original Text: “If feeling a pleasant feeling connected with the body, he knows: ‘I feel a pleasant feeling connected with the body.’”
Explanation: The Buddha said that when a bhikkhu experiences a pleasant feeling connected with the body, he should clearly know mentally: “I am experiencing a pleasant feeling connected with the body.”
This pleasant feeling is divided into mental pleasant feelings and bodily pleasant feelings. What is a bodily pleasant feeling? For example, during meditation, when the energy channels (prāṇa-nāḍī) pass through the body, the body experiences pleasant feelings; the body feels very comfortable. When the energy flows smoothly within the body without obstruction, and the vital energy is sufficient, the physical body feels very comfortable. If the energy sinks down to the dantian (elixir field), the entire body feels particularly comfortable. Especially when one attains the first dhyāna (meditative absorption), the pleasant tactile sensation is strongest; the body feels light, blissful, soft, agile, and free, as if amidst clouds and mist, with joy in the heart and pleasure in the body, beyond accurate description by human language.
Who experiences the bodily feelings? It is still the feeling of the body consciousness itself. The physical body itself does not experience feelings; it is the feeling of the body consciousness based on the physical body—purely bodily sensations. Actually, it is also accompanied by the feelings of mental consciousness; otherwise, the body would not have feelings. For another example, if you are suddenly hit, you feel pain. Whose reaction is this pain? It is the reaction of body consciousness and mental consciousness. After the pain, the mind feels uncomfortable, and anger may arise. Whose feeling is this painful feeling? It is the feeling of mental consciousness, primarily the mental feeling. At the moment of such a feeling, there are two types: one is bodily, the other is mental; the two are mixed together. If the mind is subtle enough, it can distinguish between them.
Or, if a part of the body is cut and feels very painful, this pain itself involves the feelings of body consciousness and mental consciousness. When in pain, you feel suffering in your heart, very uncomfortable—that is the feeling solely of mental consciousness. To completely separate the two types of feelings requires meditative concentration (dhyāna); the mind must be very subtle. When there is a pleasant feeling in the body, one should know that one is experiencing bodily pleasure. Both bodily and mental pleasure involve the conscious awareness of mental consciousness. Ordinary people, not understanding these terms and concepts, distinguish between body and mind. Actually, bodily feelings are also of the conscious mind, while mental feelings are primarily of mental consciousness; both are feelings of the conscious mind. They have differences but are also connected.
Original Text: “Or, when feeling a pleasant feeling connected with the mind, he knows: ‘I feel a pleasant feeling connected with the mind.’”
Explanation: When experiencing a pleasant feeling connected with the mind, one should know that one is experiencing a pleasant feeling connected with the mind.
A pleasant feeling connected with the mind is purely the feeling of mental consciousness. It may be unrelated or related to bodily pleasant feelings. When experiencing a mental pleasant feeling, the mind must know. If there is no knowing, it is due to distraction or dullness; one is not in a state of focused contemplation. Everyone may have many mental pleasant feelings, as there are many things one likes. Whatever one likes is a mental pleasant feeling. If the mind is without greed, there will be no pleasant feeling; one treats things calmly, without much attachment.
Pleasant feelings in the mental aspect primarily involve liking, satisfaction, craving, and joy. As long as the mind likes something, it is greed (rāga). Craving the dharmas of the desire realm (kāmadhātu) prevents liberation from the desire realm; craving the dharmas of the three realms (triloka) prevents liberation from the three realms. As long as there is greed, when the mind clings and delights, it is bound by joy, greed, and attachment, unable to attain liberation. Liking something binds one to that thing; the mind cannot be liberated. If the mind constantly thinks about the liked thing, it becomes firmly bound, trapped in the cycle of birth and death (saṃsāra), unable to attain liberation.
When experiencing bodily pleasant feelings, the mind should be aware; when experiencing mental pleasant feelings, the mind should also be aware. In this way, one is not deluded about any dharma within the current body and mind. After knowing for a long time, one will introspect and have the opportunity to awaken, realizing that the true nature of pleasant feelings is impermanent (anicca), suffering (dukkha), empty (śūnya), and without self (anatta).
Original Text: “Or, when feeling a painful feeling connected with the body, he knows: ‘I feel a painful feeling connected with the body.’”
Explanation: Or, when experiencing a painful feeling connected with the body, the mind should also clearly know: “I am experiencing a painful feeling connected with the body.”
Only by continuously and earnestly observing and knowing the painful feeling connected with the body as it arises can the mind of awakening arise, thereby realizing that these feelings are all impermanent, arising and ceasing, illusory, and without self. Painful feelings connected with the body are everywhere in the Sahā world (the world of endurance). For example, the alternation of seasons and changes in the environment cause the body to experience cold, heat, touch, and pain. For instance, going outside on a cold day now, the wind blowing on the body feels piercing—this is a painful feeling connected with the body. Is this piercing sensation primarily a bodily or mental feeling? At this time, it is primarily a bodily sensation, accompanied by a slight mental feeling. However, some people may not have mental suffering from the cold; they are firm-willed and optimistic, indifferent to the environment.
If the weather is extremely cold and the bodily painful feeling is very severe, some people’s mental painful feelings will increase. When the bodily sensation is too painful, afflictions arise in the mind, and mental painful feelings become prominent. When which feeling predominates is uncertain; the two do not always appear equally and synchronously. If one is a practitioner, strong-willed, and has pursuits, one may not pay much attention to bodily painful feelings; their mind will not feel suffering. This varies from person to person, depending on one’s endurance and aspirations.
Prolonged bodily painful feelings can transform into mental painful feelings. For example, when ill, initially, having an injection may not feel mentally painful, but if injected every day, the mind will feel annoyed, especially if the illness shows no improvement, causing mental burden, and mental painful feelings increase. Therefore, feelings sometimes emphasize the bodily aspect, sometimes the psychological aspect, that is, the mental aspect. If suddenly hit, although the body may hurt a lot, some people do not feel aversion in their minds; at that time, there is no mental painful feeling. But if constantly hit, the mind cannot bear it; then the body suffers, and the mind also suffers, with mental suffering becoming more obvious. Thus, the feelings of body and mind can change, and the emphasis can shift.
When experiencing bodily painful feelings, the mind should know; when experiencing mental painful feelings, the mind should also know. Going out daily, exposed to wind and sun, doing heavy physical labor, the body will have painful feelings; returning home, the body aches everywhere, feeling uncomfortable. Or, when having rheumatism, the body feels very heavy—these are all bodily painful feelings. With many painful feelings, the mind becomes very irritable, mental painful feelings become strong and increasingly numerous. When both body and mind suffer, that is the most painful. Some people work very hard, very tired—is tiredness suffering? But they may be happy in their hearts. If someone hits you, you might be happy. Therefore, bodily suffering and mental suffering do not necessarily appear simultaneously.
Original Text: “Or, when feeling a painful feeling connected with the mind, he knows: ‘I feel a painful feeling connected with the mind.’”
Explanation: Experiencing a painful feeling connected with the mind means enduring suffering in the heart, primarily the painful feeling of mental consciousness. The mind should also know: “I am experiencing a painful feeling connected with the mind.”
If the mind is not subtle, painful feelings in the spirit and psyche are not easy to observe or perceive. Actually, sentient beings have more painful feelings in the mental aspect. The more sensitive one is, the more one perceives various dissatisfactions, disappointments, and displeasures, leading to worries, afflictions, pains, endurance, and torments—these afflictions are mental painful feelings. If one is foolish, numb, or careless, some slight afflictions may not be felt—except for practitioners who have reached the state of no-mind, as they are indifferent to everything.
Some animals suffer greatly, but they do not know suffering; they have no awakening. Why do they not know suffering? It is because of ignorance (moha). Being human is very painful, but why do many people live a whole life of suffering without knowing it? Also because of ignorance. Because sentient beings are ignorant, the Buddha comes to the human world to teach them, telling them that the five aggregates (pañcaskandha) are suffering, the eighteen elements (aṣṭādaśa dhātavaḥ) are suffering, the three realms are all suffering, so that sentient beings may awaken to suffering, then generate the mind of renunciation (nekkhamma), and diligently study the Buddha Dharma. If sentient beings were not ignorant, the Buddha would not need to teach us; the Buddha would not need to explain the Four Noble Truths (catuḥ-ārya-satya) of suffering, its origin, cessation, and the path to cessation. It is because we are ignorant and do not understand this principle, do not understand the truth of suffering (duḥkha-satya), that the Buddha comes to instruct us.
Now, practicing the four foundations of mindfulness is to free us from ignorance, to constantly experience and be aware, always having awareness in the mind, always having introspective illumination. When conditions are ripe, one will know that this feeling is suffering. After knowing suffering, one will seek ways to eliminate suffering. Eliminating suffering is only possible by studying the Buddha Dharma and practicing the principle of the Four Noble Truths. Through studying the Four Noble Truths, we learn that the method to eliminate suffering is to extinguish the mind. When the mind is extinguished, suffering is extinguished, and liberation is attained. What mind is extinguished? The mind of craving and desire (tṛṣṇā). Liking this, liking that, liking everything—constantly liking and craving, greed unceasing—one is bound to the desire realm, unable to attain liberation. Actually, craving achieves nothing; instead, through craving, one creates karmic actions of birth and death, thereby attracting suffering and painful retribution.
What is the result of craving? The result is all painful feelings. If there is no craving, the mind has no desires; without desires and cravings, there is no feverish distress; the mind is relaxed and free, without bondage. Sentient beings then cease to create karmic actions of birth and death, are not bound by the six sense objects (ṣaḍ viṣayāḥ), and the mind can be liberated, not bound to the three evil destinies (durgati), nor bound in the three realms, unable to escape the cycle of the six destinies (ṣaḍgati). The reason sentient beings are not free is that within their minds there are afflictions of greed, hatred, and delusion (rāga, dveṣa, moha); they grasp all dharmas, create all karmic actions of birth and death, and thus must undergo the karmic retribution of birth and death. In this way, suffering arises. Therefore, all painful retribution for sentient beings has craving (tṛṣṇā) as its root.
After understanding the principle that all feelings are suffering, one no longer craves. Without craving, painful feelings decrease. The more one likes and craves, the more impure the mind becomes, the more attachments there are, the more unsatisfactory everything becomes, and the more the mind suffers. When we experience mental painful feelings, the mind should know; every type of painful feeling should be known. Always maintaining awareness in the mind, wisdom can arise. Our feelings towards all dharmas are suffering; even when happy, it is suffering. Understanding this truth of suffering brings wisdom; thereafter, one no longer pursues feelings and gradually abandons craving.
Original Text: “Or, when feeling a neither-painful-nor-pleasant feeling connected with the body, he knows: ‘I feel a neither-painful-nor-pleasant feeling connected with the body.’”
Explanation: The practitioner, when experiencing a neither-painful-nor-pleasant feeling connected with the body, should know: “I am experiencing a neither-painful-nor-pleasant feeling connected with the body.”
The third type of feeling is the neutral feeling. When the body’s current condition is neither painful nor pleasant, the mind should know it. The current body is neither too relaxed nor too heavy and burdensome; not too tired, not too painful, relatively moderate. When neutralized to a very stable state, one almost does not feel the existence of the physical body; this is called forgetting the body. Forgetting the body means occasionally not knowing the body’s existence; the body’s feeling is neither painful nor pleasant. In a state of neutral feeling, one often does not feel the existence of the physical body.
Sometimes, when the mind is considering another important issue and not paying attention to the body, the body is in a state of neutral feeling. This situation is not common. If one’s meditative concentration is relatively good, bodily pleasant feelings will be more frequent. If meditative concentration is poor, usually bodily painful feelings are more common, but neutral feelings may also appear. When asleep without dreams, one does not feel the body because there are no six consciousnesses. When dreaming, one may sometimes still feel bodily fatigue or tiredness.
Original Text: “Or, when feeling a neither-painful-nor-pleasant feeling connected with the mind, he knows: ‘I feel a neither-painful-nor-pleasant feeling connected with the mind.’”
Explanation: The neither-painful-nor-pleasant feeling in the body should be known at all times; the neither-painful-nor-pleasant feeling in the spirit, psychology, or mental consciousness should also be known at all times. The neutral feeling is relatively peaceful and stable. Feelings with pain or pleasure make the mind impure; it is certainly agitated. This illustrates that the minds of sentient beings are rarely calm and stable; psychologically and mentally, it is either suffering or pleasure, always agitated. When playing and enjoying, it may seem very joyful, but when joyful, the mind is impure and unpeaceful. When the music ends and people disperse, that feeling of loneliness is suffering. Even at the moment of joy, it is suffering; the mind does not wish this feeling to disappear, does not want the joy to pass, trying to hold onto it constantly—at that time, the mind is suffering. The mind that seeks to grasp people, things, objects, or principles—isn’t this grasping mind very painful? All seeking is suffering.
Does every pleasant feeling contain suffering? We can try to find which pleasant feeling does not contain suffering. Suffering is of three types: suffering of suffering (duḥkha-duḥkhatā), suffering of change (vipariṇāma-duḥkhatā), and suffering of conditioned existence (saṃskāra-duḥkhatā). Suffering of change: although an event produces a pleasant feeling, it cannot last; the event will eventually disappear. While feeling the pleasant feeling, the mind worries about losing it—this is the suffering within the pleasant feeling. When the event finally passes, the mind produces a sense of loss—this is also suffering. While enjoying pleasure, the pleasant feeling flows and changes; the mind does not wish this pleasant feeling to end, so the mind suffers. Moreover, when a pleasant feeling lasts long, it naturally ceases to feel pleasant; the mind becomes accustomed and no longer experiences pleasure.
When getting promoted or wealthy, or when relatives gather, although pleasant feelings predominate, there is simultaneous suffering. When the mind is very joyful, it is not peaceful; this agitation and lack of tranquility itself is suffering. Relatives gathering brings joy to the heart, but within the joy there is also distress—on one hand, worrying that the relatives will disperse; on the other hand, needing to make many preparations for the gathering, doing many things, which is troublesome. When gathered together, various matters need handling; there may also be many conflicts—isn’t this suffering? It is all suffering. During festivals, making delicious food and eating happily—but one must do various preparatory work and clean up afterward—this is also suffering. Actually, there is no joy without suffering within it. Too much joy brings fear of its disappearance, and one must pay a price for this joy. Therefore, in this world, there is no pure joy. Suffering of conditioned existence: experiencing every person, thing, or principle involves this suffering; all have arising, abiding, changing, and ceasing; ultimately, all will disappear and perish, unable to last—this is suffering of conditioned existence. Aging, illness, and death themselves are suffering, are disagreeable things, hence called suffering of suffering.
Finally, the Buddha tells us a truth: all feelings are suffering. If feelings contained pleasure, the Buddha would not ask us to contemplate feelings as suffering and tell us not to pursue feelings. If all feelings were pleasant, we would not wish to abandon them but would crave them instead. Because all feelings are suffering—pleasant feelings are also suffering, suffering itself is suffering, and neutral feelings still contain suffering—therefore, all feelings are suffering.
If one has just descended from heaven to the human realm, can one feel joy in the most pleasant things in the human world? Of course not; the contrast between the human realm and heaven is too great, causing a severe sense of loss in the mind. While others immerse themselves in various pleasant feelings, one feels very distressed and depressed. Because we have lived in heaven, knowing what the heavenly state is like—how superior and wonderful—looking again at the human realm, there is no comparison; the gap between the two is simply too vast; can the mind feel joy? What would be the feeling of a heavenly maiden, accustomed to life in heaven, coming here and marrying a peasant farmer?
If a person has encountered beautiful things and then encounters ugly and lowly things, the mind will certainly be unable to accept it. What if we suddenly went from the human realm to heaven? Ascending from low to high would bring true joy. Therefore, all pleasant feelings are relative and differential. The more ignorant one is, the easier to be satisfied and feel joy; the more worldly experience one has, the harder to be satisfied and feel joy. Because such a person has experienced many things, has broad vision, and extensive knowledge, he has the wisdom to distinguish good from bad and will not be easily satisfied or feel joy.
The Buddha requires disciples to know the neutral feeling as well. When the body experiences a neutral feeling, the mind should be clear. For example, during meditation, if the body was very heavy before, but now the energy channels are somewhat cleared, the body becomes slightly more comfortable; the feeling gradually shifts from painful to neutral, and finally, a pleasant feeling emerges in the body. Within this process, there is a neutral feeling. With a subtle mind, one should be able to perceive it. Sometimes, when concentrating intensely on thinking about something, we forget the body. If the body was in a painful state but is forgotten, it is not a painful feeling but a neutral one; otherwise, one would continue to perceive pain or pleasure.
Neutral feelings in the spirit and psychology should also be known. If the mind is numb, it cannot feel them. Clearly, an event is very distressing and painful, but an ignorant person does not know the pain; the mind is numb. Practitioners who are accomplished, those in the state of no-mind, also have numb minds; they have no painful feelings towards adverse or painful situations, no pleasant feelings towards favorable situations, feeling indifferent, always corresponding to neutral feelings. Concentration and wisdom are connected; the more wisdom one has, the more one can observe that all feelings are suffering and will no longer cling to them. If one can cultivate more wisdom, one can experience neutral feelings amidst all painful feelings.
Therefore, the feelings of sentient beings vary; this depends on each individual’s quality, level of wisdom, degree of awakening, level of Dharma study, intelligence, and acuity. Why does each person have different feelings? Because the mind’s cognition differs, and the level of wisdom differs. When the same event occurs, some have this feeling, others have that feeling. For example, in a village, there is a thousand-year-old tree, very tall. A hundred people come to see this tree; there will be a hundred views and opinions. The tree is the same, but people’s minds differ, so feelings differ, and perceptions and views differ. Each person’s mind is different; thus, each thing manifests differently in the mind, and then cognition differs; cognition differing, feelings differ; feelings differing, bodily, verbal, and mental actions differ; bodily, verbal, and mental actions differing, the karmic actions and retributions created differ. A sage perceives and comprehends an event; an ordinary person also perceives it, but their cognition and feelings are different—this is due to different minds and different levels of wisdom.
The Buddha teaches us methods to cultivate concentration and wisdom. When we understand the concepts and connotations of various dharmas, during contemplative practice, with attention fully on observing our own feelings, without any distracting thoughts, concentration immediately arises. With concentration, one then practices contemplation; contemplation becomes increasingly profound and subtle. Therefore, concentration and wisdom coexist simultaneously; they are equally balanced (samatā).
With concentration, there is wisdom. Without attaining meditative concentration, contemplation is very difficult; with insufficient contemplative wisdom, contemplation is also very difficult. If one truly wishes to contemplate well, during undisturbed time, contemplating for one or two hours, with attention fully on the object of contemplation, one will forget oneself; the mind is filled with the dharmas being contemplated. At that time, the state of the body and mind are very relaxed and pleasant. The energy channels of the physical body are cleared; the body is light, psychological feelings are comfortable, and one is indifferent to external conditions—this is concentration and wisdom. Therefore, practicing the path is good; if not practicing the path, the mind is very troubled.
Whichever method one masters, once the principles are understood, practice is not so difficult. The difficulty lies with the person. When unfamiliar with the method of contemplation, one may feel there is no starting point; everything is somewhat difficult at the beginning. After becoming familiar, one can understand the content of contemplation, then make a resolution, find a suitable time and method, strive in contemplation, and enter the path. Practice gradually shifts from unfamiliarity to familiarity. Once familiar, one can contemplate during walking, standing, sitting, and lying down, observing and contemplating anytime, anywhere. Wisdom and meditative concentration will increase simultaneously, bodily sensations will improve—this is practice.
Original Text: “Thus, he dwells contemplating feelings internally, or he dwells contemplating feelings externally, or he dwells contemplating feelings both internally and externally.”
Explanation: After contemplating thus, bhikkhus either establish the mind on internal feelings to contemplate feelings, or establish the mind on external feelings to contemplate feelings, or simultaneously establish the mind on both internal and external feelings to contemplate feelings.
This involves the two concepts of internal and external feelings. Feelings are also divided into internal and external. Feelings towards the internal body are internal feelings; feelings towards the external body are external feelings. The internal body refers to the five aggregates body within the physical body; the external body refers to the mountains, rivers, earth, and other objects of the six sense fields. Internal feelings include: one, feelings towards one’s own body; two, feelings arising from mental recollection and thought, producing tastes of sourness, sweetness, bitterness, or spiciness—feelings arising without contact with external dharmas. For example, feeling bodily pain is an internal feeling; recalling something and feeling depressed, worried, or afflicted is an internal feeling; during meditation, feeling bodily comfort is an internal feeling; when energy channels reach the stomach and intestines, feeling very comfortable is an internal feeling; during meditation, feeling joyful and comfortable is an internal feeling. All feelings centered on one’s own body and mind are internal feelings.
Feelings produced when the mind contacts external sights, sounds, smells, tastes, and touches are external feelings. For example, when the eyes are suddenly exposed to sunlight, feeling dazzled is an external feeling; a stone hitting the body, feeling pain and heaviness is an external feeling; suddenly hearing a sharp sound outside, feeling ear-piercing is an external feeling; simultaneously feeling distress in the mind is also an external feeling. When a fragrance drifts over, feeling very fragrant in the mind is an external feeling; when a foul odor drifts over, feeling very smelly is an external feeling.
Actually, where is the external? It is all internal; conventionally named as external. All dharmas contacted and cognized by one’s own six consciousnesses are within the five aggregates and eighteen elements; all are one’s own internal manifestation (adhyātmika); strictly speaking, they all belong to the internal. Feelings towards the external six sense objects are provisionally called external. The Śrāvakas (Hīnayāna practitioners) distinguish internal and external, but Mahāyāna Dharma does not speak of internal and external. Śrāvakas do not know that all dharmas are produced by the Tathāgatagarbha (Buddha-nature), so they distinguish internal and external realms and internal and external feelings. Actually, all are dharmas within one’s own five aggregates and eighteen elements; they are also dharmas within the mind of the six consciousnesses. When external objects of sight, sound, smell, taste, touch, and thought appear, there is external contact and external feeling. What is external contact? Sunlight shining on the physical body, wind blowing on the physical body—these dharmas like sunlight and wind seem to belong to the external realm, contacting the body and producing physical and mental feelings, seeming to belong to external feelings. Actually, there are no external objects; all are mental objects within the mind. Therefore, they are all internal feelings.
Then, one also dwells contemplating both internal and external feelings simultaneously. Now, having practiced to the point where the mind’s capacity is broader and concentration is enhanced, one can simultaneously know internal and external feelings. For example, knowing that the body is currently very harmonious and comfortable, while also feeling the external sunlight shining, making the body warm—knowing both feelings simultaneously in the mind. At this time, concentration is higher, and wisdom is stronger. The more things one knows clearly, the stronger the wisdom; concentration is certainly higher. When concentration and wisdom are complete, all feelings are clearly known in the mind: the bodily sensation when sunlight shines on the body is known; internal bodily feelings are known; the feeling of smelling fragrance is known; the feeling of hearing sound is known. All feelings are known in the mind. Only when concentration is very strong can all these dharmas be known.
When wisdom is strong, all dharmas are clearly distinguished. What is wisdom? Knowing is wisdom; not knowing is without wisdom. If questioned, one does not know—then there is no wisdom. Not being ignorant of anything is wisdom, especially correct knowing, not erroneous knowing—this is great wisdom. Without wisdom, one knows nothing; asked about anything, one knows nothing; even small matters of daily life, asked about, one knows nothing—such a person has no wisdom. They cannot see themselves clearly, cannot see other people, things, or objects clearly, and cannot observe. Therefore, during contemplation, always maintaining awareness is cultivating both concentration and wisdom; one will realize all dharmas.
Original Text: “Or he dwells contemplating the arising phenomena in feelings, or he dwells contemplating the vanishing phenomena in feelings, or he dwells contemplating both the arising and vanishing phenomena in feelings.”
Explanation: A bhikkhu either dwells observing the arising dharmas in feelings, or dwells observing the ceasing dharmas in feelings, or dwells observing both the arising and ceasing dharmas in feelings.
What dharmas are called arising dharmas? What dharmas are called ceasing dharmas? What dharma has arisen? What dharma has ceased? During contemplation, the mind should be clear: which feeling has arisen? Why did it arise? What changes have occurred in the feeling? All should be known. For example, the mind is currently in a neutral feeling, but suddenly a feeling arises—from non-existence to existence—this is a newly arisen feeling. Actually, when a feeling arises, it transforms; the original neutral feeling transforms into a painful or pleasant feeling, or into another painful feeling. When this feeling arises, that feeling ceases.
Another example: when very distressed, suddenly receiving a million dollars, the mind ceases suffering and transforms into joy; the painful feeling disappears, a pleasant feeling arises—the feeling transforms. This transformation is sometimes complete, sometimes incomplete. If the painful feeling was five parts, transforming into a pleasant feeling of one part, the painful feeling remains four parts; transforming into a pleasant feeling of two parts, the painful feeling remains three parts; when completely joyful, there is no suffering left. Actually, even when completely joyful, there is still suffering, but the suffering feeling is very subtle and not easy to observe.
When this feeling arises, that feeling ceases, the mind should know all of it. Within this knowing lies concentration and wisdom. Without concentration, a distracted mind cannot know which dharma has arisen or which has ceased. Simultaneously knowing both internal and external bodily feelings—this concentration and wisdom are very strong; perhaps one can achieve “eyes observing six directions, ears hearing eight directions.” A person with strong concentration and wisdom, while doing one thing, can simultaneously be aware of other matters, analyze them clearly, and arrange them. Matters of this aspect and that aspect can all be considered and planned for simultaneously. This shows that the person’s energy is very abundant, they accomplish many things, and efficiency is very high. Thus, the practice of Buddha Dharma is applied in worldly affairs, bringing benefit.
Original Text: “Furthermore, there is mindfulness of feelings established to the extent necessary for bare knowledge and continuous mindfulness. He dwells independent, not clinging to anything in the world. Bhikkhus, it is in this way that a bhikkhu dwells contemplating feelings in feelings.”
Explanation: Formed by the cognition of wisdom and formed by recollection, thoughts concerning feelings will appear in the mind. You should dwell without relying on any dharma, and also without clinging to any thing in the world. Bhikkhus, a bhikkhu should dwell thus, observing feelings in feelings.
When contemplating the foundation of mindfulness of feelings, the mind dwells on feelings. Contemplating to the end is like this: thoughts are constantly experiencing feelings, thus dwelling on feelings. This feeling thought belongs to the six consciousnesses; the conscious mind experiences various feelings, contemplates their illusory and impermanent nature, possesses a certain wisdom; the conscious mind with wisdom is called wisdom-consciousness (jñāna-viññāṇa). If one still does not know feelings, nor know that feelings are illusory, there is consciousness, but not wisdom-consciousness. After successful contemplation, the various feelings within the constant stream of thoughts should all be known; this consciousness possesses wisdom—it is wisdom-consciousness.
Wisdom-consciousness is entirely composed of feelings. Ultimately, one must also abandon these various feelings, contemplate that feelings too are impermanent, and not dwell on the contemplation itself. Upon reaching the shore, the raft must be discarded. Dwelling on contemplation means the mind is not empty. After wisdom arises from contemplation, one should no longer dwell on contemplation; moreover, all feelings should be emptied, because one realizes that feelings are also empty, impermanent, suffering, and without self. Deeply recognizing this within, one can sever the view of self (satkāya-dṛṣṭi). The mind should no longer cling to feelings, should not grasp feelings, and should extinguish feelings. What is the mental state of extinguishing feelings? It is like the Arhats, not taking feelings as real, not grasping various feelings, not pursuing various feelings, thus no longer craving. Extinguishing feelings within the mind is also a link in extinguishing the cycle of birth and death. In the twelve links of dependent origination (pratītyasamutpāda), there is a chain of feeling (vedanā) in birth and death. Practicing the Dharma of dependent origination also requires emptying feelings.
At the end of the contemplation of feelings, one should abandon all feelings within the mind, then the mind has nothing to rely on, dwelling without reliance, the mind not relying on any dharma, nor should it depend on any thing, because all is illusory, nothing can be relied upon. A mind that relies on something is also bound to birth and death, not liberated from saṃsāra. After abandoning all feelings, the mind is empty and vast, not abiding in any dharma, recognizing that the five aggregates are entirely illusory—thus, the view of self can be severed. Not only feelings—the mind does not cling to them—but also any dharma or thing in the world should not be relied upon or clung to. The mind’s thoughts then become empty. At this point, it is the state of the Śrāvaka’s third fruit (anāgāmi) or fourth fruit (arhat). This is the complete process of contemplating feelings.
The Buddha explained these contemplations very quickly, but when disciples receive the teaching and practice to accomplishment, the time taken varies: some practice for years, some for months, some for days, some for hours—completing these contents, attaining a small Śrāvaka fruit, and the four foundations of mindfulness are fully contemplated. Whether Mahāyāna or Hīnayāna practitioners, each has different roots; roots differing, the speed of practice differs. Practice also depends on individual merit (puṇya); without merit, there is no continuous block of time for uninterrupted contemplation. Those with merit can set aside time for continuous contemplation and can succeed quickly. Practice also has a certain relationship with merit, and a great relationship with concentration, and even more with wisdom.
Some people originally have pure minds, never thinking randomly; sitting down to contemplate, they succeed immediately. Some people have minds too heavy with clinging; thoughts cannot be effectively gathered; no matter how they practice, it’s a pile of delusions—practice is very difficult. Those with insufficient wisdom, no matter how diligently they contemplate, cannot produce results; they cannot even clearly grasp some terms and concepts—contemplation is even more difficult. Sentient beings’ roots are vastly different; the speed of practice varies from person to person, depending on how many conditions for practice each possesses. The less complete the conditions, the slower the practice; the more complete the conditions, the faster the practice. Some always say they have no time to practice, being busy and tired. What is the reason? It is insufficient merit.
Why is merit insufficient? In past lives, either due to greed, or stinginess unwilling to give (dāna), or heavy afflictive hindrances (kleśa-āvaraṇa), merit could not accumulate, while places consuming merit are very many. When afflictions arise and manifest, they certainly damage merit. Everyone should examine their own mental actions, examine their own conditions for the six pāramitās, quickly make their merit complete, seek their own reasons more, find their own deficiencies, then find ways to remedy the deficiencies—this requires changing oneself. Merely emphasizing external reasons, not seeking one’s own reasons, is of no help to the matter and unfavorable to practice. One should recognize how these causes were created.
Why is it so? Actually, it’s still one’s own reasons. Who made oneself so busy, rushing about for livelihood like this? Why don’t those devas (gods) rush about for livelihood? Why would those Bodhisattvas in the buddha-lands of the ten directions not consider livelihood issues? Why do others have leisure time to practice? Finding the reason, one should find a way to remedy it, not continue as before. Then one must cultivate more merit, cultivate more wisdom, reduce greed, hatred, and delusion, reduce various habitual tendencies of afflictions, let oneself lose less merit, accumulate more merit. With more merit, practice speeds up.
