Within the aggregate of feeling (vedanā-skandha), there is a major category called neutral feeling. In this state, our thinking is often relatively slow, and its content is neither virtuous nor non-virtuous. What kinds of thoughts are neither good nor bad? For example, as we walk down the street, observing the flow of traffic, we might think: “That is a BMW,” or “There goes a Rolls-Royce.” We find ourselves contemplating their engines or the intricacies of their mechanical structures. When we are reflecting on such physical phenomena or scientific principles without personal attachment, this kind of cognition remains in a state of morally neutrality.
On the surface, these feelings or thoughts appear morally neutral, neither wholesome nor unwholesome. Yet, in reality, their underlying basis is not necessarily so—and all neutral states themselves are a form of ignorance (avidyā).
Let us first talk about thinking. For instance, when we contemplate the function or mechanism of a machine, the cognitive process itself may seem neutral. However, if the underlying motive of that thinking is to sell it for profit, then it belongs to an action rooted in greed (rāga-karma), serving as a supporting condition for its fulfillment. It’s like holding a gun—the gun itself is indifferent. Yet, if used to inflict harm, it becomes a catalyst for non-virtuous action. In that context, the gun itself is subsumed into that negative karma.
Next, let us consider feeling. Neutral feeling is actually a kind of numbness, a form of ignorance—its essence is delusion (moha). When the mind dwells in a state that is neither pleasant nor painful, we fail to clearly recognize the nature of mind or its diverse manifestations. At the same time, this cloud of ignorance conceals many latent non-virtuous karmic seeds that is poised to erupt, and also obstructs the arising of many wholesome actions.
Therefore, entering a state of neutral feeling is not actually a correct spiritual goal—it may directly lead to further suffering. Take meditative absorption (dhyāna) as an example, upon reaching the fourth dhyāna, where both pleasure and pain disappear, the practitioner’s feeling becomes entirely neutral. The direct consequence, however, may be rebirth as an animal.
Thus, for human beings—whose existence is rooted in wholesome karma—neutral feeling is a kind of waste. Even if you do not deliberately cultivate neutral absorption, spending your days in a dull, indifferent state—neither good nor bad, neither positive nor negative—without understanding the laws of phenomena or the nature of reality, is a waste of this precious human life. From this perspective, it itself constitutes a kind of non-virtuous karma, and therefore must also be counteracted.
So how do we counteract it? Neutral feeling belongs to indeterminate karma (aniyata-karma). Therefore, whenever we fall into such a state—for example, when spacing out—we should actively introspect to discern what category this neutrality it is.
One form of neutrality arises because we are genuinely exhausted—for example, after intensive labor, we lie down to rest. The feeling at that time is also neither good nor bad, neither pleasant nor unpleasant. But this kind of neutrality is actually wholesome, because we are recovering.
There is another type of neutrality is what we should truly be dread—habitual mental blankness. It is not for rest, but rather because we feel it is comfortable or pleasant. This kind of idle neutrality is especially favored by the seeking-comfort class, yet it is actually a profound squandering of life. Therefore, we must observe which type of neutrality we are experiencing. When the second type arises, we must tell ourselves not to remain in it. Although it appears neutral, it is actually a form of non-virtuous karma.
To a large extent, this is simply laziness. You are not doing anything bad, nor feeling anything unpleasant—you just sit there deliberately unwilling to do anything, letting life slip away like sand through an hourglass. Human life is the result of wholesome karma, and to let it drain away like this is truly frightening.
What should we do at such times? We must step out of neutrality and engage into practice. Prostrate to the Buddha, recite the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), and so on.
For those practicing in the meditation center—why do I not allow you to sit there like a “dead pig”? Because that is a state of neutral feeling. It is actually useless—just a superficial calmness of mind that will not lead to liberation (mokṣa). One could even say it is a deviation from the path. If you cultivate deeply but only attain concentration (samādhi) without any liberating insight (prajñā), the grave consequence is that you may end up being reborn as an animal.
We have now clarified the relationship between pleasant feeling and neutral feeling in relation to affliction, and you all know how to deal with them. What I’ve said is rather rough—I’ve forgotten many details. To explain thoroughly, I would need to refer to texts. So for now, I’m simply speaking from the heart of my own experience.
——Excerpted and adapted from The Arising and Remedy of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
