How Do You Observe the Feelings in the Feelings? | Teaching by Thich Nhat Hanh (EN subtitles)

“Bhikkhus,..."

This is on page 54

of the book “Daily Chants
of Zen Buddhist Tradition.”

“How does a practitioner remain established in
the observation of the feelings in the feelings?"

We're moving on to the second area,

i.e. the area of feelings.

“Whenever the practitioner has
a pleasant feeling, the practitioner

is aware,

‘I am experiencing a pleasant feeling.’

‘I am having a pleasant feeling.’

The practitioner practices like this for all the feelings,
whether they are pleasant, painful, or neutral,

observing when they belong to the body
and when they belong to the mind.”

When there's a painful feeling,

we should be mindfully aware that
we're having a painful feeling.

When we have a neutral feeling

—a feeling that is neither...

pleasant nor painful,
we're mindfully aware that

we're having a feeling
neither pleasant nor painful.

These 3 kinds of feelings

can belong to the body

or the mind.

It means,

that feeling can be physical,

or mental.

If it's a...

pleasant feeling

that belongs to the body,
we call it...

a pleasant physical feeling.

If it's a...

pleasant feeling that belongs to the mind,
we call it a pleasant mental feeling.

So, when there are feelings,

be them painful, unpleasant,

neutral, etc.

we need to recognize that feeling,

no matter whether it's the body or the mind
that such a feeling belongs to.

There's one thing we...

should keep in mind.

The feelings which we call "neutral,"

in the sutras...

I mean—not in the sutras, but in shastras,

ancestral teachers often said that

pleasant feelings and painful feelings are
easier to recognize than neutral feelings.

But the fact is, neutral feelings
are also quite easy to recognize.

"Xả thọ" in Vietnamese means neutral feelings

neither painful nor blissful.

We often learn that,

in us, there's a river of feelings.

Each drop of the river's water is a feeling

which can be painful, pleasant, or neutral.

Sometimes,

we're having a neutral feeling

but we probably think we're not
having any feeling whatsoever.

A neutral feeling is a feeling.
It's not that there's no feeling.

It's like when we have a toothache,

we have a painful feeling.

When we don't have a toothache,

we believe that we don't have
any feeling whatsoever.

The fact is, when we don't have
a toothache, we have...

a neutral feeling.

If it's not a painful feeling,

it's either a neutral
or a pleasant feeling.

However,

the feeling that manifests
when we don't have a toothache

—can we call it "neutral" or "pleasant"?

Truth is,

it can be a pleasant feeling.

When a terrible toothache comes on,

we so wish

that, this toothache will end.

At that moment, we know if this...

throbbing feeling of toothache ends,
we'll be so glad.

It means, we'll feel very pleased and content
with what we typically call "a neutral feeling."

A "neutral" feeling, at this point,
is what we've wished for

—it's a pleasant feeling.

The fact is, if a terrible toothache is coming on but
the pain suddenly stops, that's a very pleasant feeling.

So, which name should we call it?

Should it be called "a neutral feeling"
to be correct?

Or should it be called...

"a pleasant feeling" to be correct?

This is a topic for practice.

In Plum Village, we usually say,

a mindfulness practitioner

can turn, or transform, all neutral feelings
into pleasant feelings.

And yet, neutral feelings make up
the majority of all feelings.

Take a pair of father and son

who are sitting on the grass
on one Spring day.

The father is practicing mindful breathing.

Upon realizing he's able to sit on the grass
one beautiful Spring day,

surrounded by yellow and
purple flowers in bloom,

the air so fresh,

and the birds warbling...

cheerfully,

the father is having a pleasant feeling.

But his child

grows bored after sitting there in no time.

(It becomes) boring. He gets bored.

So, his child doesn't want
to sit there with their father.

They are also in the exact same situation
as their father

but, while their father
is having a pleasant feeling,

the child has a neutral feeling.

But because the child doesn't know
how to handle that neutral feeling,

after sitting there for a short while,
that neutral feeling is turned into a painful feeling.

It's painful because they find it so boring.

At first, it's a neutral feeling.

Then, because they don't know how to handle
a neutral feeling, that neutral feeling becomes painful.

So, they determinedly stand up and rush
into the house to turn on the TV,

in search of a pleasant feeling.

Meanwhile, the father feels so glad
and content sitting outside.

That context brings about
a pleasant feeling for him,

but it doesn't bring about
a pleasant feeling for his child.

At first, the child has only a neutral feeling.

But as that neutral feeling
is not well-handled,

that neutral feeling turns
into a painful feeling.

And, because they consider that feeling "painful,"
they run away from that feeling.

So, they go back...

into the living room

and turn on the TV
to find pleasant feelings.

The same with us.

When we don't...

have any pleasant or painful feelings,

we obviously have neutral feelings.

But if we don't know how to handle
those neutral feelings,

they'll become painful feelings.

However, if we do,
they'll become pleasant feelings.

The feeling of well-being
is a pleasant feeling.

Let us think about the moment
when a severe toothache came on.

We could do anything to trade that painful feeling of
toothache for the non-painful feeling of non-toothache.

Non-toothache becomes a pleasant feeling,
not a neutral feeling.

That's why, all neutral feelings in the everyday life
of a mindfully aware person

can be turned into pleasant feelings.

Our practice of "dwelling happily
in the present moment"

has a lot to do with the observation
of the feelings in the feelings.

In Thay's experience,

the teaching of "dwelling happily
in the present moment"

practiced in Plum Village

is of utmost importance.

It is wit and wisdom

because, every day, we are
offered 24 hours to live;

if we're wise and skillful,

all feelings...

that people consider "neutral"

can be turned into pleasant feelings.

“The birds warbling, the pines cheering,
the flowers blooming,

the blue sky, and the white clouds
are all there.

Eyes shining the light of love,
and the smile brimming with awareness.

You, who are the richest person on Earth,

have left your true home
to find riches in foreign lands.

Stop being the destitute son.
Go home and receive your inheritance."

We take our "inheritance"
by kindling the fire of mindfulness

in order to recognize the wonders
going on in us and around us,

in order to give birth to joy and happiness,
nourishing ourselves.

That's practicing dwelling happily
in the present moment.

Thay believe that if we can practice dwelling
happily in the present moment, we...

have already 'invested enough capital.'

Anything that follows is 'profits.'

One only needs to practice dwelling
happily in the present moment

to 'reach equilibrium.'

That's just an understatement.

We can achieve many other things along the way,
such as being able to help people,

and contributing to the Buddha's and
Bodhisattvas' vocation of helping the world.

These are such great 'profits.'

When we can live 24 hours a day
peacefully and happily

in the spirit of "dwelling happily
in the present moment", that's when...

we're not 'operating at a loss.'

It doesn't matter how old
or how young we are,

we can always learn to live
happily in the present moment.

How have we lived today?

Have we had any happiness?

Have we been able to apply the teaching
of dwelling happily in the present moment?

If the answers are positive,
it means we haven't 'operated at any loss.'

But if we haven't been able to do these,
it means we've 'operated at a loss.'

But not 'operating at any loss'
is already very good.

Besides that, our practice will also bring us
many other great 'profits.' This is talking...

business, using the language of businesspeople.

When we have a pleasant feeling,

or a painful feeling,

or a neutral feeling,

we have to use the energy of mindfulness

to shine upon that painful feeling,

or that pleasant feeling,

or that neutral feeling,

to see in better light
the true nature of that painful,

or neutral, or pleasant feeling.

Because when there's mindfulness,

the feeling is embraced.

Once we can embrace a feeling with mindfulness,
we can see into that feeling.

The sutra said

one has to look into a feeling
to see where it comes from.

Does it come from the body,
or does it come from the mind?

Whether it's painful, pleasant, or neutral,

a feeling has its base.

It has either physical/physiological base,

psychological base,

or social base.

When we see into a feeling,

we have to see its base.

Is it psychological, physical/
physiological, or social?

Looking into it even more deeply,
we can see the conditions...

the conditions that have given rise to...

that feeling.

Certainly, it can be physically
or physiologically originated,

psychologically originated,

or socially originated.

If there were not favourable conditions for it
to manifest, it wouldn't have already manifested.

With that, we look into the nature called
"interdependent co-arising"

of a feeling.

Then, we can see the nature
of impermanence of that feeling.

Even if it's a pleasant feeling, we have to also see the nature of impermanence of that feeling for ourselves.

Once we can see into that feeling's nature of impermanence
for ourselves, we're not caught in that feeling.

We say, "This is a pleasant feeling,

but this pleasant feeling is also fragile

and impermanent.

For that reason,

I must be fully aware of the nature
of impermanence of this feeling."

With that, we're not caught in,
or attached to, that feeling.

If it's a painful feeling,

we can also see the physical/physiological,

or psychological, or social origins

of that painful feeling.

We see all the conditions

that have brought us this painful feeling.

In the same way, we say, "This
painful feeling is also impermanent,

so

I should not be caught in, or
attached to, this painful feeling.

It's just a feeling."

Yet, all feelings are impermanent.

So, don't be enslaved by that feeling.
It shall pass.

If we know the methods,

we can transform this feeling.

With that, we neither are caught in
nor loathe this painful feeling.

The same with a pleasant feeling.

We neither are caught in,

nor loathe, that pleasant feeling.

When we eat a tangerine, we see that
the tangerine is sweet and tasty.

There's a pleasant feeling.

But we know that this pleasant feeling
is also impermanent.

So, having a tangerine to eat

...is fine. But not having a tangerine
to eat poses no problem.

When we eat a tangerine, there may be a pleasant feeling.
But when we don't eat one, there's also a pleasant feeling.

So, we're not caught in that pleasant feeling.

We're also

neither terrified,

worried about, nor afraid of
that pleasant feeling.

"Today I get to eat a tangerine. I don't know
if I'll get to eat another one tomorrow."

That's worry and fear.

That's being attached to that pleasant feeling.

Someone says, "I shouldn't eat tangerines,

I shouldn't have this pleasant feeling,

I have to be afraid of and
shun this pleasant feeling

because tomorrow if this feeling
is no more, I will suffer."

Those two extremes must be abandoned.

One is being caught in or attached to.
And two is being afraid or fearful.

Being afraid or fearful,
one doesn't dare to...

accept a pleasant feeling.

On the one hand, it's being caught
in a pleasant feeling.

On the other hand, it's being afraid of a pleasant
feeling, not daring to accept a pleasant feeling.

These two extremes must be let go.

The same with a painful feeling.

One is being caught in or
attached to a painful feeling.

And two is being afraid
of that painful feeling.

These 2 attitudes must be let go.
We have to be free.

Some people

are caught in painful feelings

—sometimes, they intentionally
want to be caught in it.

In the case of following "excruciating leisure pursuit,"
one intentionally wants to be caught in painful feelings.

They feel like when they're sulking, feeling melancholic,
or longing for romance, etc. like that, it's fun;

that there's no fun without these things.

That's called being caught in painful feelings.

We look deeply to see the nature
of impermanence of a feeling

and the nature of interbeing of a feeling,

so that we're not caught in that feeling,

so that there's no...

thought of running away from that feeling.

With that, we keep our freedom.

“This is how the practitioner remains established

in the observation of the feelings
in the feelings,

observation of the feelings
from within or from without,..."

It means, we...

can mindfully observe our own feelings

and we can mindfully observe
the feelings of someone else.

We mindfully observe a feeling in that feeling.

We mindfully observe that feeling
in connection with all its near and far conditions

in the physical/physiological area,

in the psychological area,
and in the social area.

That's called "observation...

of the feelings from within
or from without."

"...or observation of the feelings
from both within and without.

They remain established in the observation
of the process of coming-to-be in the feelings,

or the process of dissolution in the feelings

or both the process of coming-to-be
and the process of dissolution.

Or they are mindful of the fact,
‘Here is the feeling,’..."

"Here is the feeling."

"This is a feeling."
This...

is exactly what Thay call...

"mere recognition",

i.e. "la...

reconnaissance...

simple" in French,

or "nhận điện đơn thuần" in Vietnamese.

Here, the sutra doesn't use
that exact noun phrase,

but the main idea

is mere recognition.

Mere recognition

means

neither being caught in it,

nor pushing it away.

That's mere recognition.

"Or they are mindful of the fact, ‘Here is the feeling,’
until understanding and full awareness come about."

All of these words are to get
the main idea of mere recognition across.

One simply recognizes it

without going any further

so that one neither gets caught in it,
nor shuns and pushes it away.

"They remain established in the observation,
free, not caught in any worldly consideration."

The most important thing
is the freedom of a practitioner.

Freedom from our feelings.

Even if they're pleasant feelings,
we are free from them.

We see pleasant feelings with very...

bright eyes.

We're neither caught in, nor afraid of it.

We look at painful feelings
with our bright eyes.

We're neither caught in,
nor afraid of painful feelings.

The same with neutral feelings.

With that, we've become someone
who has magical power, so to speak.

As someone who has magical power, we can...

transform such and such feelings
in whatever way we want.

To someone else, it's a painful feeling.
But to us, we can still smile.

To that person, without such
and such a thing, they can't live.

To us, we can also smile.
We're not in as bad a shape.

To that person, it's something not at all exciting

but rather boring. But we can still smile.

Because we see that it's something of a miracle.

They are what people call neutral feelings.

But if we are a mindfulness 'witch'

—a mindfulness 'witch'
with all our magical powers,

we can turn those neutral feelings
into pleasant feelings.

Taking in a deep breath,

looking at the blue sky,
or looking at the white clouds,

to someone, it's something not at all exciting,

it's nothing out of the ordinary.

But they can all become
very big pleasant feelings

that have the power to nourish us.

So, with the energy of mindfulness,

we have infinite magical abilities.

The best of all is that,
we can keep ourselves free...

from all sorts of feelings.

Whether it's a painful, pleasant, or neutral feeling,
we still remain a free person.

We have to read this sentence again
to see this meaning the Buddha taught.

"The practitioner remains
established in the observation

of the process of coming-to-be in the feelings,

or the process of dissolution in the feelings,

or both the process of coming-to-be
and the process of dissolution.

Or they are mindful of the fact,
‘Here is a feeling.’... "

"Here is only a feeling"

—that's what it means,

so that we don't...

take it too seriously, so that it won't get the better
of us, so that we don't sink and get drowned in it.

It is simply a feeling.

For what reason do we have to be so panicked?

For what reason do we have to be that blinded?

In other words, our freedom is the noblest.

"Or they are mindful of the fact,
‘Here is only a feeling,’

until understanding and full awareness come about.

They remain established in the observation, free,
not caught in any worldly consideration."

So, when reading this sentence in the sutra, we see
clearly that, what a practitioner cherishes most in life

is their freedom.

We should never trade that freedom
for anything else in life.

That's our happiness.

Freedom—or liberty,

is the most precious thing for a practitioner.

This sentence can also be found
in the passage speaking of the body...

I mean, the observation of the body in the body.

These words are also used.

Let's read it again.

“This is how the practitioner remains established
in the observation of the body in the body,

observation of the body
from within or from without,

or from both within and without."

We see from within that body

and we see from without that body

elements like earth, water,
fire, and air from within;

and elements like earth, water,
fire, and air from without.

"They remain established

in the observation of the process
of coming-to-be in the body,

or the process of dissolution in the body,

or both in the process of coming-to-be
and the process of dissolution.

Or they are mindful of the fact,
‘Here is the body,’

until understanding and full awareness come about.

They remain established in the observation, free,

not caught in any worldly consideration.

That is how to practice observation
of the body in the body, O bhikkhus.”

These are the sentences that
monastics have known by heart

from the past until now.

These sentences are known by heart.

We only need to understand them correctly
and apply them in our daily life.

We see very clearly

that, this practice is...

to nourish and feed our freedom
and to protect our freedom.

It's because, that very freedom

is the foundation of happiness.

That freedom

is liberation

—i.e. mokṣa or vimukti in Sanskrit.