I posted the following comment but it was almost immediately deleted, probably a computer glitch.
retrofuturist wrote: ↑Sat Nov 25, 2017 4:35 am
Greetings Chownah,
chownah wrote: ↑Tue Nov 07, 2017 2:47 am
The discussion then mentioned the issue of whether a feeling was valid or invalid and whether the buddha taught about feelings being valid or invalid.
I think it's less about whether they've "valid" (a term which sounds as if someone insecure is seeking
validation of their feelings) or "invalid", but about those which are useful or not useful, skillful or not skillful etc.
Whether one is "insecure" or "seeking validation" is their own issue, not ours to judge. Even so, I agree that feelings may be skillful or not skillful, to the extent they are volitional action.
chownah wrote: ↑Tue Nov 07, 2017 2:47 am
I started this topic to discuss these things (if there is interest) and similar related issues....so.....to make a statement that might raise some interest I'll say that if you feel remorse it is best to view that feeling as not mine, not self, etc.
chownah
Remorse is well viewed in the context of
hiri and ottappa.
Remorse also is well viewed in the context of recognizing the feeling of remorse for what it is.
And how, monks, does a monk live contemplating feelings in feelings?
Herein, monks, a monk when experiencing a pleasant feeling knows, "I experience a pleasant feeling"; when experiencing a painful feeling, he knows, "I experience a painful feeling"; when experiencing a neither-pleasant-nor-painful feeling," he knows, "I experience a neither-pleasant-nor-painful feeling." When experiencing a pleasant worldly feeling, he knows, "I experience a pleasant worldly feeling"; when experiencing a pleasant spiritual feeling, he knows, "I experience a pleasant spiritual feeling"; when experiencing a painful worldly feeling, he knows, "I experience a painful worldly feeling"; when experiencing a painful spiritual feeling, he knows, "I experience a painful spiritual feeling"; when experiencing a neither-pleasant-nor-painful worldly feeling, he knows, "I experience a neither-pleasant-nor-painful worldly feeling"; when experiencing a neither-pleasant-nor-painful spiritual feeling, he knows, "I experience a neither-pleasant-nor-painful spiritual feeling."
Thus he lives contemplating feelings in feelings internally, or he lives contemplating feelings in feelings externally, or he lives contemplating feelings in feelings internally and externally. He lives contemplating origination factors in feelings, or he lives contemplating dissolution factors in feelings, or he lives contemplating origination-and-dissolution factors in feelings. Or his mindfulness is established with the thought, "Feeling exists," to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating feelings in feelings.
"The Foundations of Mindfulness: Satipatthana Sutta", translated by Nyanasatta Thera. Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/lib/auth ... el019.html.