Contemplation on Feeling

Week of Dec 5, 2004 – Contemplation on Feeling

It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings are just feelings (not mine, not I, not self but just as phenomena)?

Here (in this teaching), bhikkhus, while experiencing a pleasant feeling a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''

While experiencing a pleasant feeling associated with sense pleasures, he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures, he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''

While experiencing an unpleasant feeling associated with sense pleasures, he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures, he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''

While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''

Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.

In summary, feelings are basically divided into pleasant, unpleasant and neither pleasant nor unpleasant. These feelings are associated with sense pleasures, or not associated with sense pleasures. Feelings are not mine, not I, not self, but just phenomena in oneself, in others, or in both oneself and others. One dwells perceiving the cause and the actual appearance of feelings; the cause and the actual dissolution of feelings; both the actual appearance and dissolution of feelings with their causes. Only feelings exist (not a soul, a self or I).

The five Skandhas are: form, feeling (sensation), perception (conception), volition (impulse) and consciousness. These are the five components, aggregates or compositional elements of our existence. Form, being material, represents the substance, which constitutes all matter; the remainder, being mental, are restricted to the functions of mind.

Following the contemplation of the body (form) is the contemplation of feelings (mental).

In the Theravada tradition, the second base of Mindfulness is - Contemplation on Feeling (as Feeling).

In the Mahayana tradition, the second base is elaborated as - Contemplation on Feeling as Suffering.

Now that we have contemplated the body, we move on to the contemplation of feelings and sensation; we start working more on the mind. We need to diligently perceive feelings with clear understanding and mindfulness. When a pleasant feeling arises are we aware of its cause or are we being carried away? When an unpleasant feeling arises are we aware of its cause or are we so uptight that our body and mental health are being adversely affected? Be aware how external factors can influence your sensation, which in turn affects your feelings, which in turn impinges on your body and mind.

Some practitioners isolate themselves from sensual contacts or external factors so as to avoid feelings and sensation. Others suppress their feelings. A better way to handle feelings is to clearly understand their cause, be mindful of their appearance and dissolution, express them honestly and stop there. Do not let your feelings disturb your body or mind. External factors may not be manageable, our feelings occur naturally, but our reaction to those feelings should be under our total control. If we allow our feelings to be in control of our lives, we will do things that please us, avoid or hate things that displease us and be totally misguided by ignorance and greed. If we are not mindful of our feelings, we permit external attributes to run our lives; if we are mindful of our feelings, our lives are more under our own control.

There are two aspects of contemplation – knowing and understanding. We begin with knowing our feelings, then try to understand our feelings, and finally, we use wisdom and compassion to handle our feelings.

In our meditation, we feel (feeling) our nostrils (body-form), we feel (feeling) the air (substance-form) coming in and out, we count (contemplation-mind) the breaths; the whole process in totality is the Dharma. Isn’t it simple?