The Vedanā of Manas

The mental faculty (mano-indriya) does not possess only neutral feeling (upekkhā); it also experiences suffering (dukkha) and pleasure (sukha). Because the mental faculty is characterized by ignorance (avidyā) and afflictions (kleśa), and possesses wholesome and unwholesome mental factors (caitasika dharmas), it inevitably experiences suffering and pleasure. Due to these feelings of suffering and pleasure, greed (rāga) and aversion (dveṣa) arise as afflictions. If the mental faculty possessed only neutral feeling, one would remain unmoved even when subjected to beatings, scoldings, insults, or humiliation. Although the mind consciousness (mano-vijñāna) might feel discomfort, it would pass quickly without leading to any retaliatory actions. This reflects the excellent cultivation and virtue of a highly accomplished practitioner, qualities that ordinary people fundamentally lack. If the mental faculty possessed only neutral feeling, one would remain unmoved even when praised to the skies; one would still be indifferent in the face of power, sensual pleasures, fame, and profit, and would not chase after them, remaining detached from glory, splendor, wealth, and status. Although the mind consciousness might feel some liking for these things, it would merely be a slight fondness and would not translate into any action or initiative. This is the virtuous conduct and cultivation of a highly accomplished practitioner, something ordinary people would never manifest.

Because the mental faculty's reception (vedanā) of objects in the six sense fields (ṣaḍ-viṣaya) often relies on the six consciousnesses (ṣaḍ-vijñāna), and because the six consciousnesses possess a distinct function of discernment (vijñapti) towards objects, their reception is very clear and direct. In contrast, the reception by the mental faculty appears somewhat indirect and concealed, making it less easily detected by the mind consciousness. This is why it is said that the mental faculty has no reception. Regarding feelings in the physical body, these are directly received by the mind consciousness and the body consciousness (kāya-vijñāna). Physical pain and comfort are directly felt by the body consciousness and the mind consciousness. When the six consciousnesses are absent, such as during unconsciousness or deep sleep, the mind consciousness and body consciousness have no sensation of painful or pleasant tactile experiences on the body. However, does the mental faculty have sensation at such times? The mental faculty certainly has sensation. Therefore, during unconsciousness or after falling asleep, it is the mental faculty that arouses the six consciousnesses to discern and find ways to address issues with the body. Even if it does not arouse the six consciousnesses to full wakefulness, during unconsciousness or sleep, the facial expressions and bodily postures of the physical body demonstrate that the mental faculty possesses sensation.

Sentient beings primarily recognize the reception experienced by the six consciousnesses as "feeling," making it difficult to perceive the reception of the mental faculty. When the wisdom of the mind consciousness is insufficient and lacks the wisdom of the path (mārga-jñāna), it is also impossible to observe that the mental faculty has reception. Hence, it is not surprising that many people claim the mental faculty has no reception, but this view is not correct. The five universal mental factors (pañca sarvatraga) are attention (manaskāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and volition (cetanā). The mental faculty also possesses these five universal mental factors; therefore, it must necessarily have feeling.