SuttaCentral
Vedana can be pleasant, unpleasant or neutral (see the currently running Vedana thread). Vedana, I know in Sri Lanka, as a Sinhala word, only means unpleasant feelings. However in the EBTs it’s a term used for all three affective reactions to a sensory stimulus.
with metta
physical: is deformable
Non physical : Not deformable
physical: decays
Non physical : does not decay, but is impermanent
physical: Cannot be defined without the non-physical
Non physical : Arises dependant on the physical
? May be related to this one:
Suppose there was a large heap of sand at the crossroads. And a cart or chariot were to come by from the east, west, north, or south and destroy that heap of sand.
In the same way, when a mendicant is meditating by observing an aspect of the body, feelings, mind, or principles, they destroy bad, unskillful qualities
Wings/B. The Four Frames of Reference Thanissaro B.
It’s just as if there were a great pile of dust at a four-way intersection. If a cart or chariot came from the east, that pile of dust would be totally leveled. If a cart or chariot came from the west… from the north… from the south, that pile of dust would be totally leveled. In the same way, when a monk remains focused on the body in & of itself, then evil, unskillful qualities are totally leveled. If he remains focused on feelings… mind… mental qualities in & of themselves, then evil, unskillful qualities are totally leveled.
“the real world”
“There are, Ānanda, these two elements: the conditioned element and the unconditioned element. When he knows and sees these two elements, a bhikkhu can be called skilled in the elements.”—MN 115
It’s incorrect to view the conditioned element (the world) as exclusively real to the detriment of the unconditioned element. Here on the forum the discussions deal with the unconditioned element directly or indirectly and have a greater authority than conventional reality, whose legitimate power is based on common consensus, that is institutions that have evolved through purely human agreement.
Any Theravada discussion is turning the mind toward the unconditioned element to some degree, and should be deliberately mentally categorized as ‘the unconditioned element’. When the Buddha describes the unconditioned element he says effectively the conditioned and unconditioned are like light and shade- two halves of the one phenomenon, because there is one, there must be the other.
" But precisely because there is an unborn — unbecome — unmade — unfabricated, escape from the born — become — made — fabricated is discerned."—Ud 8. 3