Vedanā (Pāli and Sanskrit: वेदना) is an ancient term traditionally translated as either "feeling"Generally, vedanā is considered to not include full-blown "emotions." See the section "Feeling," not "emotion" below. or "sensation."See, for instance, Rhys Davids & Stede (1921-25), p. 648, entry for "Vedanā" (retrieved 2008-01-09 from the "University of Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:2277.pali), which initially defines this Pali word simply as "feeling, sensation." In general, vedanā refers to the pleasant, unpleasant and neutral sensations that occur when our internal sense organs come into contact with external sense objects and the associated consciousness. Vedanā is identified as valence or "hedonic tone" in psychology.
Vedanā is identified within the Buddhist teaching as follows: One of the seven universal mental factors in the Theravāda Abhidharma. One of the five universal mental factors in the Mahāyāna Abhidharma. One of the twelve links of dependent origination (in both Theravāda and Mahāyāna traditions). One of the five skandas (in both Theravāda and Mahāyāna traditions). One of the objects of focus within the four foundations of mindfulness practice.
In the context of the twelve links, craving for and attachment to vedanā leads to suffering; reciprocally, concentrated awareness and clear comprehension of vedanā can lead to Enlightenment and the extinction of the causes of suffering.
Definitions
Theravada Bhikkhu Bodhi states: Feeling is the mental factor which feels the object. It is the affective mode in which the object is experienced. The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral....
Nina van Gorkom states: When we study the Abhidhamma we learn that 'vedanā' is not the same as what we mean by feeling in conventional language. Feeling is nāma, it experiences something. Feeling never arises alone; it accompanies citta and other cetasikas and it is conditioned by them. Thus, feeling is a conditioned nāma. Citta does not feel, it cognizes the object and vedanā feels...
All feelings have the function of experiencing the taste, the flavour of an object (Atthasālinī, I, Part IV, Chapter I, 109). The Atthasālinī uses a simile in order to illustrate that feeling experiences the taste of an object and that citta and the other cetasikas which arise together with feeling experience the taste only partially. A cook who has prepared a meal for the king merely tests the food and then offers it to the king who enjoys the taste of it:
...and the king, being lord, expert, and master, eats whatever he likes, even so the mere testing of the food by the cook is like the partial enjoyment of the object by the remaining dhammas (the citta and the other cetasikas), and as the cook tests a portion of the food, so the remaining dhammas enjoy a portion of the object, and as the king, being lord, expert and master, eats the meal according to his pleasure, so feeling, being lord, expert and master, enjoys the taste of the object, and therefore it is said that enjoyment or experience is its function.
Thus, all feelings have in common that they experience the 'taste' of an object. Citta and the other accompanying cetasikas also experience the object, but feeling experiences it in its own characteristic way.Gorkom (2010), Definition of Feeling
Mahayana The Abhidharma-samuccaya states: What is the absolutely specific characteristic of vedana? It is to experience. That is to say, in any experience, what we experience is the individual maturation of any positive or negative action as its final result.Guenther (1975), Kindle Locations 329-331.
Mipham Rinpoche states:Kunsang (2004), p. 21. Sensations are defined as impressions. The aggregate of sensations can be divided into three: pleasant, painful, and neutral. Alternatively, there are five: pleasure and mental pleasure, pain and mental pain, and neutral sensation. In terms of support, there are six sensations resulting from contact...
Alexander Berzin describes this mental factors as feeling (tshor-ba, Skt. vedanā) some level of happiness. He states: When we hear the word “feeling” in a Buddhist context, it’s only referring to this: feeling some level of happy or unhappy, somewhere on the spectrum. So, on the basis of pleasant contacting awareness—it comes easily to mind—we feel happy. Happiness is: we would like it to continue. And, on the basis of unpleasant contacting awareness—it doesn’t come easily to the mind, we basically want to get rid of it—we feel unhappiness. “Unhappiness” is the same word as “suffering” (mi-bde-ba, Skt. duhkha). Unhappiness is: I don’t want to continue this; I want to be parted from this.
And neutral contacting awareness. We feel neutral about it—neither want to continue it nor to discontinue it...
Relation to "emotions"
Vedanā is the distinct valence or "hedonic tone" of emotional psychology, neurologically identified and isolated.
Contemporary teachers Bhikkhu Bodhi and Chögyam Trungpa Rinpoche clarify the relationship between vedanā (often translated as "feelings") and Western notions of "emotions."
Bhikkhu Bodhi writes: "The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral."
Chögyam Trungpa Rinpoche writes: "In case [i.e. within the Buddhist teachings] 'feeling' is not quite our ordinary notion of feeling. It is not the feeling we take so seriously as, for instance, when we say, 'He hurt my feelings.' This kind of feeling that we take so seriously belongs to the fourth and fifth skandhas of concept and consciousness."Trungpa (2001), p. 32.
Attributes In general, the Pali canon describes vedanā in terms of three "modes" and six "classes." Some discourses discuss alternate enumerations including up to 108 kinds.
Three modes, six classes
Throughout canonical discourses (Sutta Pitaka), the Buddha teaches that there are three modes of vedanā: pleasant (sukhā) unpleasant (dukkhā) neither pleasant nor unpleasant (adukkham-asukhā, "ambivalent", sometimes referred to as "neutral" in translation)See, for instance, SN 36.5, Datthabba Sutta (Nyanaponika, 1983). In the Visuddhimagga 460, there is a similar but different threefold enumeration: wholesome (kusalā), unwholesome (akusalā) and indefinite (avyākatā) (Rhys Davids & Stede, 1921–25, ibid).
Elsewhere in the Pali canon it is stated that there are six classes of vedanā, corresponding to sensations arising from contact (Skt: sparśa; Pali: phassa) between an internal sense organ (āyatana; that is, the eye, ear, nose, tongue, body or mind), an external sense object and the associated consciousness (Skt.: vijnana; Pali: viññāna). (See Figure 1.) In other words: feeling arising from the contact of eye, visible form and eye-consciousness feeling arising from the contact of ear, sound and ear-consciousness feeling arising from the contact of nose, smell and nose-consciousness feeling arising from the contact of tongue, taste and tongue-consciousness feeling arising from the contact of body, touch and body-consciousness feeling arising from the contact of mind (mano), thoughts (dhamma) and mind-consciousnessSee, for example, the Chachakka Sutta (MN 148) which ascribes to the Buddha the following words: "'The six classes of feeling should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. 'The six classes of feeling should be known.' Thus was it said...." (Thanissaro, 1998.) For other references to the "six classes of feeling/sensation," see the Sattaṭṭhāna Sutta (SN 22.57) (Thanissaro, 1997b), and the Vedanā Sutta (SN 25.5) (Thanissaro, 2004).
Two, three, five, six, 18, 36, 108 kinds In a few discourses, a multitude of kinds of vedana are alluded to ranging from two to 108, as follows: two kinds of feeling: physical and mental three kinds: pleasant, painful, neutral five kinds: physical pleasant, physical painful, mental pleasant, mental painful, equanimous six kinds: one for each sense faculty (eye, ear, nose, tongue, body, mind) 18 kinds: explorations of the aforementioned three mental kinds of feelings (mental pleasant, mental painful, equanimous) each in terms of each of the aforementioned six sense faculties 36 kinds: the aforementioned 18 kinds of feeling for the householder and the aforementioned 18 kinds for the renunciate 108 kinds: the aforementioned 36 kinds for the past, for the present and for the futureTwo virtually identical discourses that simply allude to the various number of vedana are MN 59 (Thanissaro, 2005b) and SN 36.19 (Thanissaro, 2005c). These different kinds of vedana are spelled out in SN 36.22 (Thanissaro, 2005a). See also Hamilton (2001), pp. 43-6.
In the wider Pali literature, of the above enumerations, the post-canonical Visuddhimagga highlights the five types of vedanā: physical pleasure (sukha); physical displeasure (dukkha); mental happiness (somanassa); mental unhappiness (domanassa); and, equanimity (upekkhā).Vism. 461 (Rhys Davids & Stede, 1921-25, p. 648, entry for "Vedanā."; see this entry also regarding the distinction between "modes" and "types."
Canonical frameworks
Vedanā is a pivotal phenomenon in the following frequently identified frameworks of the Pali canon: the "five aggregates" the twelve conditions of "dependent origination" the four "foundations of mindfulness"
Mental aggregate Vedanā is one of the five aggregates (Skt.: skandha; Pali: khandha) of clinging (Skt., Pali: upādāna; see Figure 2 to the right). In the canon, as indicated above, feeling arises from the contact of a sense organ, sense object and consciousness.
Central condition In the Chain of Conditioned Arising (Skt: pratītyasamutpāda; Pali: ), the Buddha explains that: vedanā arises with contact (phassa) as its condition vedanā acts as a condition for craving (Pali: ; Skt.: ).See, e.g., SN 12.1 ff.