What we need to focus on is not a particular type of vedana.
– We need to see the root cause of dukkha (suffering). How those vedana can lead to suffering.
1. There are things in the world that bring us sukha vedana. For example, eating certain foods lead to sukha vedana. There is nothing wrong or unnatural about it.
– But if we get attached to that sukha vedana, we start generating “mind-made” or “samphassa-ja-vedana.” Those are “greedy thoughts” and can lead to dasa akusala by the mind, speech, and deeds.
2. There are things in the world, that when experienced, give dukha vedana. For example, if one sees an enemy, one generates a dukha vedana instantaneously. We need to let it go right there.
– But if we get attached to that dukha vedana, we start generating “mind-made” or “samphassa-ja-vedana.” Those are “angry thoughts” and can lead to dasa akusala by the mind, speech, and deeds.
3. There are things in the world, that when experienced, give neutral vedana. But one may not quite understand what is experienced and may respond foolishly. Here, uddacca, kukkucca, or vicikicca (basically not sure about what to do.) For example, one may be asked to learn Dhamma by a parent or a friend. But one may not see any benefit in that and not follow-up. One has doubts (vicikicca) about the benefits of learning Dhamma.
– So, one may even generate bad thoughts about it and may even argue that “it is useless to spend time on learning Dhamma.”
– Another example is not believing in rebirth. One may try to argue saying that there is no evidence for rebirth, etc.
– One may treat another person badly (without any reason), just because that person is poor/ugly, etc. That involves uddacca/kukkucca.
– Again, one would start generating “mind-made” or “samphassa-ja-vedana.” Depending on each of the above situations they are various types of “foolish thoughts” and can lead to dasa akusala by the mind, speech, and deeds.
4. All those situations involve generating sankhara via “avijja paccaya sankhara.” They INEVITABLY lead to other steps in Paticca Samuppada (PS) and end up with the last step, “jati paccaya jara, marana, etc., i.e., “the whole mass of suffering.”
– Thus it is not about feelings, but how those “mind-made feelings” (“samphassa-ja-vedana”) lead to suffering.
5. No matter how much I try, people do not tend to realize what is meant by sankhara. They are our thoughts!
– We speak based on our thoughts. Those thoughts are vaci sankhara.
– We act based on our thoughts. They are kaya sankhara.
– We can control both those by being mindful, and avoiding “bad sankhara” and cultivating “good sankhara”. “Bad sankhara” are involved in the “akusala-mula PS” AND “good sankhara” are involved in the “kusala-mula PS”
6. Those thoughts that automatically come to the mind are mano sankhara. To change those we need to change our gati (character/habits). Those will gradually change when we focus on vaci and kaya sankhara.
7. So, I suggest learning more about “san”, sankhara, and Paticca Samuppada.
May be a good start is:
“What is “San”? Meaning of Sansāra (or Saṃsāra)”