Do the Buddhas and Bodhisattvas Manifested in the World Experience Only Neutral Feelings?

Neutral feeling is also a type of feeling; arising and ceasing thought-moment by thought-moment, constantly changing and flowing, it is called the suffering of conditioned existence. Therefore, all feelings are suffering. However, neutral feeling is the most comfortable and at ease among feelings, as it does not disturb the mind. This feeling arises in three ways: first, induced by wisdom; second, induced by meditative concentration; third, induced jointly by meditative concentration and wisdom. The neutral feeling of equanimity induced jointly by meditative concentration and wisdom neither inclines toward suffering nor toward pleasure, and it is relatively enduring and stable.

If meditative concentration is lost, equanimity will become biased, sometimes leaning toward suffering and sometimes toward pleasure, changing according to conditions. Nevertheless, wisdom still supports it, so the deviation and fluctuation are not excessive, allowing for adjustment anytime and anywhere. This wisdom must be genuine wisdom, wisdom attained through actual realization, not the kind of wisdom understood merely by the intellect. The wisdom understood by the intellect inherently lacks the reliance and support of meditative concentration, so it is not very effective.

When Buddhas and Bodhisattvas manifest in worlds like the Saha World, because a Buddha possesses supreme wisdom and the mind is perpetually in meditative concentration, they are forever free from feelings; they do not experience any feelings, thus they are free from all pleasant, unpleasant, and neutral feelings. For example, when Shakyamuni Buddha’s clan was massacred by King Virūḍhaka, leaving few relatives alive, the Buddha remained composed, no different from usual. This is because he possessed great wisdom to see clearly the law of cause and effect, knowing this was an unavoidable karmic consequence, and knowing that relatives are illusory and impermanent—neither eternally relatives nor truly existing as such. Combined with the Buddha’s power of meditative concentration, he could calmly face these so-called misfortunes.

Ananda, however, could not. Facing this event, Ananda’s mind was clouded, and he was deeply distressed. Although Ananda was also a returning Bodhisattva, and his suffering might have been a display, setting aside the aspect of display, the reasons for Ananda’s suffering were: first, he still had emotional attachments, clinging to familial bonds; second, he could not see through the illusory and impermanent nature of the sentient world; third, he could not penetrate the intricate web of causes and effects; fourth, Ananda had only attained the first dhyana, which was a result of Shakyamuni Buddha’s blessing, and the first dhyana was not constantly present—his mind could not always abide in meditative concentration. These reasons caused Ananda’s mental state to be completely different from the Buddha’s; he could not relinquish the feeling of suffering and remain in equanimity.

Bodhisattvas above the fourth ground possess the complete perfection of the four dhyanas and eight samadhis; their minds forever abide in samadhi, perpetually in the neutral feeling of equanimity free from suffering and pleasure. However, prior to the seventh ground, there remains a tendency to enter nirvana without residue. Why is there a tendency to enter nirvana without residue? It is still because the mind does not delight in the world; their equanimity is not ultimate and thorough, and traces of attachment remain. Bodhisattvas above the eighth ground have minds that are emptier, with very subtle clinging to dharmas; emotional attachments are completely severed, karmic obstacles from past lives are nearly eliminated, wisdom and compassion become deeper and sharper, and their minds forever correspond to the feeling of equanimity free from suffering and pleasure, achieving a more thorough and ultimate state.

Bodhisattvas below the first ground have not eradicated afflictions; where there are afflictions, there are feelings of suffering and pleasure, and sometimes neutral feelings as well. Bodhisattvas from the first to the fourth ground have eradicated afflictions, but the habitual tendencies of afflictions still exist and are relatively strong. When these habits arise, feelings of suffering and pleasure occur, though neutral feelings are more frequent, and the mind is often calm. During this period, karmic obstacles, both major and minor, may still manifest. If meditative concentration weakens, feelings of suffering and pleasure will arise; if meditative concentration remains deep, the mind will be very calm despite unfavorable surrounding conditions.

In summary, whether a Bodhisattva experiences certain feelings or remains free from feelings depends on the power of meditative concentration, wisdom, and samadhi; on the depth of karmic obstacles; on the presence and depth of attachments; and on some other factors.