Where Does Feeling (Vedanā) Arise?

Feeling (vedanā) is, in fact, the aggregate of feeling, one of the five aggregates (khandhas). Feeling can be analyzed and contemplated in five types. Briefly, it can also be analyzed and contemplated in three types. Regarding the places where feeling arises, according to the method of the Venerable Mogok Sayadaw, upekkhā vedanā (neutral feeling) arises at the eye at the moment of seeing. At the moment of hearing, upekkhā vedanā arises at the ear. At the moment of smelling, upekkhā vedanā arises at the nose. At the moment of tasting, upekkhā vedanā arises at the tongue. When pleasant tactile contact occurs, sukha vedanā (pleasant bodily feeling) arises in the body. When unpleasant tactile contact like itching occurs, dukkha vedanā (painful bodily feeling) arises in the body. Because these six places where feeling arises are on the exterior of the body, they are called external feelings. Furthermore, they do not arise constantly; they are feelings that tend to arise only occasionally. They usually arise only when their specific causes coincide. If the causes do not coincide, they do not normally arise. Just as a guest comes for a moment and then leaves, these feelings also appear and disappear momentarily. Therefore, the Venerable Mogok Sayadaw taught them as the "six external guests." Although there are said to be six places where feeling arises, if we group similar ones together, we find only three types: upekkhā vedanā, sukha vedanā, and dukkha vedanā. When one is happy, somanassa vedanā (joyful mental feeling) arises in the heart-base (hadaya vatthu). When one is sad or mentally distressed, domanassa vedanā (dismal mental feeling) arises in the heart-base. When neither sadness nor happiness is distinct, upekkhā vedanā (neutral mental feeling) arises in the heart-base. These three types of feeling are feelings that arise in the interior of the body. They are not feelings that are constantly present; they are feelings that arise only occasionally, arising when their causes coincide. Therefore, they are called the "three internal guests." While breathing comfortably, sukha vedanā arises at the tip of the nose. While breathing uncomfortably or with difficulty, dukkha vedanā arises at the tip of the nose. While breathing in a way where neither comfort nor discomfort is distinct, upekkhā vedanā arises at the tip of the nose. Because these three feelings are present for as long as one breathes, the Venerable Mogok Sayadaw called them the "three resident hosts." External (6), Internal (3), Resident Hosts (3) – the places where feeling arises are only these 12 bases. If all the feelings arising in these 12 bases are grouped together, we find only five types: sukha, dukkha, somanassa, domanassa, and upekkhā. Since sukha vedanā is usually connected with somanassa vedanā, we can combine sukha and somanassa into one sukha vedanā. Since dukkha vedanā is usually associated and connected with domanassa vedanā, we can combine dukkha and domanassa into one dukkha vedanā. Then there is upekkhā vedanā. Summarized in this way, there are only three types of feeling. Therefore, the feeling that is the object of contemplation is only of five or three types. Furthermore, when they arise, it is not customary for two or three types of feeling to arise simultaneously; only one type arises at a time. One only needs to focus the mind and note the single feeling that is presently arising. One does not have to follow and contemplate a multitude of feelings. However, there is no time when feeling is absent. Some type of feeling is always present. The practice is to look in a way that allows one to see this presently arising feeling at the very moment it arises. And when they arise, they do not do so in a fixed sequence like sukha, then dukkha, then upekkhā in turn. After sukha, sukha might arise repeatedly, or after sukha, dukkha or upekkhā vedanā might arise. They arise as they happen to. But feeling is just feeling. One needs to be able to see clearly how one feeling arises after another in succession. Therefore, a yogi contemplating feeling needs to first know how to find whatever feeling arises, be it sukha, dukkha, or upekkhā. Only if one finds the feeling can one understand the nature of feeling. If one doesn't even find the feeling, one will not understand its nature. If one doesn't understand the nature of feeling, one will not see its arising and passing away. When seeing a form with the eye, immediately upon seeing, upekkhā vedanā arises at the eye. The feeling that arises at the moment of seeing, in the instant before one can distinguish good from bad, is called upekkhā vedanā. Depending on the object seen, if at the moment of experiencing it, it is pleasant to look at and one enjoys it, then somanassa vedanā arises in the mind (lit., stomach). If what is seen is upsetting, disagreeable, and one feels unsettled, then domanassa vedanā arises in the mind. If, upon seeing, one does not experience any particular feeling, then upekkhā vedanā arises in the mind. Thus, at the moment of seeing, upekkhā vedanā arises at the eye, and after seeing, somanassa, domanassa, or upekkhā vedanā tends to arise in the mind. Understand that when one is happy because of seeing something pleasing, hearing a pleasant sound, smelling a pleasant odor, or when a preferred taste touches the tongue and one finds it delicious, somanassa vedanā is arising in the mind. Understand that when one is displeased with what is seen, heard, smelled, or tasted, domanassa vedanā is arising in the mind. If what is seen, heard, smelled, or tasted is indifferent and unnoticed, then upekkhā vedanā is already arising in the mind. For example, when seeing a usual, commonplace scene while walking, without any particular feeling, upekkhā vedanā is present. Similarly, one should understand that feelings tend to arise during hearing, smelling, and tasting. Comfortable tactile contact, gentle and pleasant contact, is itself sukha vedanā. It is a feeling arising in the body. Due to this pleasant feeling of comfort and cherished contact, when happiness and joy occur, somanassa vedanā arises in the mind. When experiencing disagreeable contact, dukkha vedanā arises in the body. Due to this painful feeling, when one feels dissatisfied, domanassa vedanā arises in the mind. When content in thought, somanassa vedanā arises in the mind. When thoughts cause mental distress, domanassa vedanā arises in the mind. Even when thinking randomly, if there is no experience of joy or boredom, no particular feeling is found, then upekkhā vedanā arises in the mind. To put it in terms of the three types of feeling: All experiences of happiness due to financial stability, success in work, smooth communication, hearing good news, meeting or seeing loved ones like children, feelings of physical lightness and agility, comfort in sitting and moving, satisfaction in meditation, contentment in listening to Dhamma – all such experiences of happiness, satisfaction, joy, and mental/physical well-being should be understood as sukha vedanā. Conversely, all experiences of physical pain, aches, tiredness, suffering, and mental distress should be understood as dukkha vedanā. Upekkhā vedanā is quite difficult to recognize (dubbijānā – hard to know). It arises at times when happiness is not distinct and suffering is not distinct. Dr. Ashin Parami