The Three Types of Feeling: Pleasant, Painful, Neither Painful-nor-pleasant

[Michel]

There are three types of feeling referred to in the numerous suttas of the Nikayas.  But this is the only sutta that explains what is meant by "neither-painful-nor-pleasant feelings." Bodhi refers to it as "peaceful feelings." Hopefully Bodhi got it right. I could not find other translations at Sutta Central.net.

What is interesting is that these neither-painful-nor-pleasant feelings can lead to delusion for one seeking permanent delight in them - since all feelings are impermanent in nature.

“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. The underlying tendency to lust should be abandoned in regard to pleasant feeling. The underlying tendency to aversion should be abandoned in regard to painful feeling. The underlying tendency to ignorance should be abandoned in regard to neither-painful-nor-pleasant feeling.

“When, bhikkhus, a bhikkhu has abandoned the underlying tendency to lust in regard to pleasant feeling, the underlying tendency to aversion in regard to painful feeling, and the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, then he is called a bhikkhu without underlying tendencies, one who sees rightly. He has cut off craving, severed the fetters, and by completely breaking through conceit, he has made an end to suffering.”

When one experiences pleasure,
 If one does not understand feeling
 The tendency to lust is present
 For one not seeing the escape from it.

When one experiences pain,
 If one does not understand feeling
 The tendency to aversion is present
 For one not seeing the escape from it.

The One of Broad Wisdom has taught
With reference to that peaceful feeling,
 Neither-painful-nor-pleasant:
 If one seeks delight even in this,
 One is still not released from suffering.
 

But when a bhikkhu who is ardent
 Does not neglect clear comprehension,
 Then that wise man fully understands
 Feelings in their entirety.

Having fully understood feelings,
 He is taintless in this very life.
 Standing in Dhamma, with the body’s breakup
 The knowledge-master cannot be reckoned.

[Michel]

Found a different translation:

SN 36.3 PTS: S iv 205  CDB ii 1261

Pahana Sutta: Giving Up


translated from the Pali by

Nyanaponika Thera

© 1995

   

 

"In the case of pleasant feelings, O monks, the underlying tendency[1] to lust should be given up; in the case of painful feelings, the underlying tendency to resistance (aversion) should be given up; in the case of neither-painful-nor-pleasant feelings, the underlying tendency to ignorance should be given up.

"If a monk has given up the tendency to lust in regard to pleasant feeling, the tendency to resistance in regard to painful feelings, and the tendency to ignorance in regard to neither-painful-nor-pleasant feelings, then he is called one who is free of (unwholesome) tendencies, one who has the right outlook. He has cut off craving, severed the fetters (to future existence), and through the full penetration of conceit,[2] he has made an end of suffering."

If one feels joy, but knows not feeling's nature,
bent towards greed, he will not find deliverance.

If one feels pain, but knows not feeling's nature,
bent toward hate, he will not find deliverance.

And even neutral feeling which as peaceful
the Lord of Wisdom has proclaimed,
if, in attachment, he should cling to it,
he will not be free from the round of ill.

And having done so, in this very life
will be free from cankers, free from taints.

Mature in knowledge, firm in Dhamma's ways,
when once his life-span ends, his body breaks,
all measure and concept he has transcended.

[Jhanananda]

We would need to see the original Pali to know for sure how this sutta has been managed in translation.  There are other suttas in the MN and DN that have referred to three types of feeling.  There I found the neither-painful-nor-pleasant feelings were jhana.  Here are some other quotes that may explain this issue with clarity:

Latukikopama Sutta, MN 66
"...he enters and abides in the fourth absorption (jhana): which is purity of equanimity and mindfulness, with neither pleasure nor pain. This is called renunciation-pleasure, seclusion-pleasure, calm-pleasure, self-awakening-pleasure. And of this pleasure I say that it is to be cultivated, to be developed, to be pursued, it is not to be feared.

From the Buddha’s Night of enlightenment
Mahaasaccaka sutta (MN 36)
"It occurred to me: Doing these difficult exertions (his earlier ascetic practices), I will not attain, any noble distinctive knowledge and vision above human. There should be some other method for the realization of enlightenment. Then, I recalled the experience under the shade of the rose apple tree near my father’s field... [he experiences the first ecstasy (jhana)]. Then the wisdom (pana) arose in him ‘this is the path to enlightenment.’ I thought, why should I fear this pleasantness, which is other than sensual pleasure and away from unwholesome thoughts?"
(Based upon a translation by Bhikkhus Nanamoli & Bodhi Majjhima Nikaya, Wisdom, 1995, with editorial corrections by Jhananda)

Bahuvedaniya Sutta, MN 59
.3 "This neither-painful-nor-pleasant feeling has been stated by the Blessed One as a peaceful and sublime kind of pleasure."

.7 "Now, if someone were to say: 'This is the highest pleasure and joy (sense pleasure) that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure (neither-painful-nor-pleasant) which surpasses that pleasure and is more sublime. And what is this pleasure? Here, quite secluded from sensual desires, secluded from unwholesome states of mind, a contemplative enters upon and abides in the first meditative absorption (jhana) ... and has in it joy and pleasure born of seclusion. This is the other kind of pleasure which surpasses that (sense) pleasure and is more sublime."
Based upon a translation of the Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995, Edited by Jhananda

Mahaasaccaka sutta (MN 1)
It occurred to me: Doing these difficult exertions, I will not attain, any noble distinctive knowledge and vision above human. There should be some other method for the realization of enlightenment. Then Aggivessana, I recalled the experience under the shade of the rose apple tree near my father’s field: Secluded from sensual thoughts and secluded from thoughts of demerit, with applied and sustained attention (vitakka and vicára) (1) and with joy (sukha) and pleasure (piti) born of seclusion, how I attained to the first jhana. Then the awareness arose this is the path to enlightenment. I thought, why should I fear this pleasantness, which is other than sensual pleasure and away from thoughts of demerit

Aggivessana, then it occurred to me, it is not easy to attain that pleasantness with this emaciated body, what if I take some coarse food some cooked rice and bread. At that time the fivefold bhikkhus attended on me, thinking whatever noble thing the recluse Gotama attains he will inform us. When I partook of coarse food such as cooked rice and bread, they went away thinking the recluse Gotama has given up exerting and has returned to abundance.

Partaking coarse food and gaining strength, secluded from sensual thoughts and thoughts of demerit with applied and sustained attention (vitakka and vicára) and with joy (sukha) and pleasure (piti) born of seclusion I attained to the first jhana. Aggivessana, even those arisen pleasant feelings did not take hold of my mind and settle. Overcoming thoughts and discursive thoughts, with the mind internally appeased, and brought to a single point, without thoughts and discursive thoughts and with joy and pleasantness born of absorption I attained to the second jhana. Aggivessana, even those arisen pleasant feelings did not take hold of my mind and settle. With equanimity to joy and detachment abode mindful and aware, and with the body experienced pleasantness and attained to the third jhana. To this abiding the noble ones said, abiding mindfully in pleasantness. Aggivessana, even those pleasant feelings did not take hold of my mind and settle. Dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity, I attained to the fourth jhana. Aggivessana, even those pleasant feelings, did not take hold of my mind and settle

[Michel]

We would need to see the original Pali to know for sure how this sutta has been managed in translation.

Here is the sutta, MN 36.3, in its original Pali:

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, aduk­kha­ma­su­khāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, aduk­kha­ma­su­khāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.


Sukhaṃ vedayamānassa,
 vedanaṃ appajānato;
 So rāgānusayo hoti,
 anissa­ra­ṇa­dassino.

Dukkhaṃ vedayamānassa,
 vedanaṃ appajānato;
 Paṭighānusayo hoti,
 anissa­ra­ṇa­dassino.

Aduk­kha­ma­su­khaṃ santaṃ,
bhūripaññena desitaṃ;
Tañcāpi abhinandati,
 neva dukkhā pamuccati.

Yato ca bhikkhu ātāpī,
sampajaññaṃ na riñcati;
 Tato so vedanā sabbā,
parijānāti paṇḍito.

So vedanā pariññāya,
 diṭṭhe dhamme anāsavo;
 Kāyassa bhedā dhammaṭṭho,
 saṅkhyaṃ nopeti vedagū”ti.
Tatiyaṃ.
[/i]

Oh, and by the way, my Pali vocabulary is some dozen words or so, which is almost as much as my English. But here's a stab at translation of the above in bold:


adukkha-m-asukhá vedaná: it literally means 'a feeling which is neither painful nor joyful'. It is commonly interpreted as an indifferent feeling; however this term appears in the Buddha's description of the 4th stage of meditative absorption (jhana) and thus is most likely the sensory characteristics that are associated with meditative absorption (jhana-nimitta), which he said were not originating from sensory stimulation. The gnostic term would be 'charism.'khandha, vedaná. (D. 22)[source: GWV Dictionary]

avijjānusayo:  the flood of ignorance, the yoke of ignorance, the tendency to ignorance [source: Ancient Buddhist Texts.net; couldn't find in GWV Dictionary]

There are other suttas in the MN and DN that have referred to three types of feeling.  There I found the neither-painful-nor-pleasant feelings were jhana.  Here are some other quotes that may explain this issue with clarity:

I missed these suttas' references to neither-painful-nor-pleasant feeling when I first read through them. But at the time of reading I wasn't looking specifically for them. It shows that one must reread the suttas at depth to appreciate the details. But I'm so happy that you have provided us with this group of suttas. It clarifies what neither-painful-nor-pleasant feelings are. I will add these suttas to my notes on feelings.

Bahuvedaniya Sutta, MN 59
.3 "This neither-painful-nor-pleasant feeling has been stated by the Blessed One as a peaceful and sublime kind of pleasure."

.7 "Now, if someone were to say: 'This is the highest pleasure and joy (sense pleasure) that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure (neither-painful-nor-pleasant) which surpasses that pleasure and is more sublime. And what is this pleasure? Here, quite secluded from sensual desires, secluded from unwholesome states of mind, a contemplative enters upon and abides in the first meditative absorption (jhana) ... and has in it joy and pleasure born of seclusion. This is the other kind of pleasure which surpasses that (sense) pleasure and is more sublime."
Based upon a translation of the Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995, Edited by Jhananda

I especially appreciate this sutta since the neither-painful-nor-pleasant feelings refer obviously to jhana.

So we have two physical feelings: one pleasant, and the other painful. They are either emotional or of the six senses. And one feeling, "neither-painful-nor-pleasant" which is of a spiritual-nonsensual-pleasant nature.

It is important that we understand these three feelings since they are the triggers for the Three Unwholesome Roots: greed, hatred and delusion. And it is the goal of the N8P to overcome these three defilements.

[Jhanananda]

Here is the sutta, MN 36.3, in its original Pali:

I believe you meant SN 36.3, as that is what you quoted.

I especially appreciate this sutta since the neither-painful-nor-pleasant feelings refer obviously to jhana.

Yes, if we take the references to the neither-painful-nor-pleasant feelings (adukkha-m-asukhá vedaná) outside of the context of jhana, then it looks like something that we are to avoid; however, inside the context of jhana, then we realized that it is something to seek.

So we have two physical feelings: one pleasant, and the other painful. They are either emotional or of the six senses. And one feeling, "neither-painful-nor-pleasant" which is of a spiritual-nonsensual-pleasant nature.

It is important that we understand these three feelings since they are the triggers for the Three Unwholesome Roots: greed, hatred and delusion. And it is the goal of the N8P to overcome these three defilements.

I take it is the two physical feelings: one pleasant, and the other painful are to be abandoned, while the third (neither-painful-nor-pleasant feelings [adukkha-m-asukhá vedaná]) is our vehicle for release from dhukkha through jhana.

Good work on exploring a difficult subject in the Buddha dhamma that seems to confuse most Buddhist priests.

[Michel]

The Buddha categorized feelings into 108 types. He was very thorough and meticulous in his analysis.

In my opinion, I would say that the three types of feeling that we have discussed are the ones to keep in mind, because they form the fundamental core from which all the other types of feeling originate.

Now where do these basic three feelings fit within the 108 types of feeling? This sutta puts them into perspective:

SN 36.22
PTS: S iv 231
CDB ii 1280
Atthasata Sutta: The One-hundred-and-eight Exposition
translated from the Pali by
Thanissaro Bhikkhu
© 2005

"Monks, I will teach you a one-hundred-and-eight exposition that is a Dhamma exposition. Listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said: "And which one-hundred-and-eight exposition is a Dhamma exposition? There is the exposition whereby I have spoken of two feelings, the exposition whereby I have spoken of three feelings... five... six... eighteen... thirty-six... one hundred and eight feelings.

"And which are the two feelings? Physical & mental. These are the two feelings.

"And which are the three feelings? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings.

"And which are the five feelings? The pleasure-faculty, the pain-faculty, the happiness-faculty, the distress-faculty, the equanimity-faculty. These are the five feelings.[1]

"And which are the six feelings? A feeling born of eye-contact, a feeling born of ear-contact... nose-contact... tongue-contact... body-contact... intellect-contact. These are the six feelings.

"And which are the eighteen feelings? Six happiness-explorations, six distress-explorations, six equanimity-explorations.[2] These are the eighteen feelings.

"And which are the thirty-six feelings? Six kinds of household happiness & six kinds of renunciation happiness; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.[3] These are the thirty-six feelings.

"And which are the one hundred and eight feelings? Thirty-six past feelings, thirty-six future feelings, and thirty-six present feelings. These are the one hundred and eight feelings.

"And this, monks, is the one-hundred-and-eight exposition that is a Dhamma exposition."

Notes
1.
SN 48.37 explains the pleasure-faculty as a feeling of physical pleasure, the pain-faculty as a feeling of physical pain, the happiness-faculty as a feeling of mental pleasure, the distress-faculty as a feeling of mental pain, and the equanimity-faculty as a feeling, either physical or mental, of neither pleasure nor pain.
2.
MN 137 explains this as follows: "Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for distress, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear... Smelling an aroma via the nose... Tasting a flavor via the tongue... Feeling a tactile sensation via the body... Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for distress, one explores an idea that can act as the basis for equanimity."
3.
MN 137 explains this as follows:
"And what are the six kinds of household happiness? The happiness that arises when one regards as an acquisition the acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: That is called household happiness. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation happiness? The happiness that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation happiness. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)