user8157: The Pali suttas often refer to feelings or 'vedana', as follows:

There are these three kinds of feeling: a pleasant feeling, a painful feeling and neither-pleasant-nor-painful feeling. MN 74
There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling
  born of tongue-contact, feeling born of body-contact, feeling born of
  mind-contact. MN 9

Are such feelings always caused by ignorance? 

user-1: By touch (phassa) of the certain sense-base, certain recognition (viññāṇa) is caused or vici versa. If there is ground, meaning that mind takes it a object (ārammaṇa), as a whole or in detail, it leads to feeling (vedanā). If there is no ground, surface, having release as Object, such as suffering does not appear.
The meeting of ground here, the touch of ignorance (avijjāsamphasso, SN 22.81), should be understood.
A good, even it merely motivated to discuss about a certain teacher, Dhamma lesson can be found here: Phassa
People love philosophy since it does not require to let go of thought of "me, myself and I".


user8157: Feelings are not always caused by ignorance because the Pali suttas state arahants & Buddhas experience feelings: 

Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the
  burden, attained the goal, destroyed the fetters of being, completely
  released through final knowledge. However, his five sense faculties
  remain unimpaired, by which he still experiences what is agreeable and
  disagreeable and feels pleasure and pain. It is the extinction of
  attachment, hate and delusion in him that is called the
  Nibbāna-element... Iti 44

Here, ruler of gods, a bhikkhu has heard that nothing is worth adhering to. When a bhikkhu has heard that nothing is worth adhering
  to, he directly knows everything; having directly known everything, he
  fully understands everything; having directly known everything, he
  fully understood everything, whatever feeling he feels, whether
  pleasant or painful or neither pleasant or painful, he abides
  contemplating (observing) impermanence in those feelings,
  contemplating (observing) fading away, contemplating (observing)
  cessation, contemplating (observing) relinquishment (letting go).
  Contemplating (observing) thus, he does not cling (think about) to
  anything in the world. When he does not cling (think about), he is not
  agitated, he personally attains Nibbana. He understands: ‘Birth is
  destroyed, the holy life has been lived, there is no more coming to
  any state of being.’ Briefly, it is in this way, ruler of gods, that a
  bhikkhu is liberated in the destruction of craving, one who has
  reached the ultimate end, the ultimate security from bondage, the
  ultimate holy life, the ultimate goal, one who is foremost among gods
  and humans. MN 37

On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with
  mindfulness of the body established, with an immeasurable mind and he
  understands as it actually is the deliverance of mind and deliverance
  by wisdom wherein those evil unwholesome states cease without
  remainder. Having thus abandoned favouring and opposing, whatever
  feeling he feels, whether pleasant or painful or
  neither-painful-nor-pleasant, he does not delight in that feeling,
  welcome it, or remain holding to it. As he does not do so, delight in
  feelings ceases in him. With the cessation of his delight comes
  cessation of clinging; with the cessation of clinging, cessation of
  being; with the cessation of being, cessation of birth; with the
  cessation of birth, ageing and death, sorrow, lamentation, pain,
  grief and despair cease. Such is the cessation of this whole mass of
  suffering. MN 38



28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon
  him. And the Blessed One endured them mindfully, clearly comprehending
  and unperturbed. DN 16


user362: 
Passa Pacchaya Vedana ~ 
  Paticca Samuppada

Feeling is caused by contact 

8157: <p>The Pali suttas often refer to feelings or '<em>vedana</em>', as follows:</p>

<blockquote>
  <p><em>There are these three kinds of feeling: a pleasant feeling, a painful feeling and neither-pleasant-nor-painful feeling. MN 74</em></p>
  
  <p><em>There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling
  born of tongue-contact, feeling born of body-contact, feeling born of
  mind-contact. MN 9</em></p>
</blockquote>

<p>Are such feelings always caused by ignorance? </p>
 -1: <p>By touch (phassa) of the certain sense-base, certain recognition (viññāṇa) is caused or vici versa. If there is ground, meaning that mind takes it a object (ārammaṇa), as a whole or in detail, it leads to feeling (vedanā). If there is no ground, surface, having release as Object, such as suffering does not appear.</p>

<p>The meeting of ground here, the touch of ignorance (avijjāsamphasso, SN 22.81), should be understood.</p>

<p>A good, even it merely motivated to discuss about a certain teacher, Dhamma lesson can be found here: <a href="https://pathpress.wordpress.com/2017/04/10/phassa/" rel="nofollow noreferrer">Phassa</a></p>

<p>People love philosophy since it does not require to let go of thought of "me, myself and I".</p>

<p><a href="https://i.stack.imgur.com/mvu4k.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/mvu4k.jpg" alt="How comes that Arahants have impressions on pleasure and pain? (See also link &quot;phassa"></a></p>
 8157: <p>Feelings are not always caused by ignorance because the Pali suttas state arahants &amp; Buddhas experience feelings: </p>

<blockquote>
  <p><em>Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the
  burden, attained the goal, destroyed the fetters of being, completely
  released through final knowledge. However, his five sense faculties
  remain unimpaired, by which he still experiences what is agreeable and
  disagreeable and feels pleasure and pain. It is the extinction of
  attachment, hate and delusion in him that is called the
  Nibbāna-element... Iti 44</em></p>
  
  <hr>
  
  <p><em>Here, ruler of gods, a bhikkhu has heard that nothing is worth adhering to. When a bhikkhu has heard that nothing is worth adhering
  to, he directly knows everything; having directly known everything, he
  fully understands everything; having directly known everything, he
  fully understood everything, whatever feeling he feels, whether
  pleasant or painful or neither pleasant or painful, he abides
  contemplating (observing) impermanence in those feelings,
  contemplating (observing) fading away, contemplating (observing)
  cessation, contemplating (observing) relinquishment (letting go).
  Contemplating (observing) thus, he does not cling (think about) to
  anything in the world. When he does not cling (think about), he is not
  agitated, he personally attains Nibbana. He understands: ‘Birth is
  destroyed, the holy life has been lived, there is no more coming to
  any state of being.’ Briefly, it is in this way, ruler of gods, that a
  bhikkhu is liberated in the destruction of craving, one who has
  reached the ultimate end, the ultimate security from bondage, the
  ultimate holy life, the ultimate goal, one who is foremost among gods
  and humans. MN 37</em></p>
  
  <hr>
  
  <p><em>On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with
  mindfulness of the body established, with an immeasurable mind and he
  understands as it actually is the deliverance of mind and deliverance
  by wisdom wherein those evil unwholesome states cease without
  remainder. Having thus abandoned favouring and opposing, whatever
  feeling he feels, whether pleasant or painful or
  neither-painful-nor-pleasant, he does not delight in that feeling,
  welcome it, or remain holding to it. As he does not do so, delight in
  feelings ceases in him. With the cessation of his delight comes
  cessation of clinging; with the cessation of clinging, cessation of
  being; with the cessation of being, cessation of birth; with the
  cessation of birth, ageing and death, sorrow, lamentation, pain,
  grief and despair cease. Such is the cessation of this whole mass of
  suffering. MN 38</em></p>
</blockquote>

<hr>

<blockquote>
  <p><em>28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon
  him. And the Blessed One endured them mindfully, clearly comprehending
  and unperturbed. DN 16</em></p>
</blockquote>
 362: <blockquote>
  <p>Passa Pacchaya Vedana ~ 
  <a href="http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html" rel="nofollow noreferrer">Paticca Samuppada</a></p>
</blockquote>

<p>Feeling is caused by contact </p>
