Contribution to;”Taṇhā – Result of Saññā Giving Rise to…

Panna a key to breaking “Vedana” in the “nicca sanna”?

Saṁyutta Nikāya 12.2
“Katamo ca, bhikkhave, paṭiccasamuppādo?
Ignorance is a condition for decisions.
Avijjāpaccayā, bhikkhave, saṅkhārā;
Decisions are a condition for consciousness.
saṅkhārapaccayā viññāṇaṁ;
Consciousness is a condition of name and form.
viññāṇapaccayā nāmarūpaṁ;
Name and form are conditions for the six fields of meaning.
nāmarūpapaccayā saḷāyatanaṁ;
The six sense fields are conditions for contact.
saḷāyatanapaccayā phasso;
Contact is a condition for feelings.
phassapaccayā vedanā;
feeling is a condition for craving.
vedanāpaccayā taṇhā;
Desire is a condition for grasping.
taṇhāpaccayā upādānaṁ;
Grasping is a condition for survival.
upādānapaccayā bhavo;
Survival is a condition for rebirth.
bhavapaccayā jāti;
Rebirth is a condition for the arising of old age and death, sorrow, lamentation, pain, sadness and distress.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti

One has to observe “vedanā” in order to know the truth of its arising and passing away, to understand the “anicca saññā”.

The nicca saññā arises from attachment (taṇhā) due to the ignorance (avija) of this world, because we regard this world as “icca”. So we are blinded by these sensual desires because we are not aware of the anicca nature. But a prerequisite for understanding anicca nature is the removal of the ten types of “micchā diṭṭhi”.

So Taṇhā is the result of Vedana, because Vedana has been connected by the mind with each Saññā in a PS cycle

But this “distorted saññā” is built into the human body. For it is a “kāma saññā” and thus an image created by kamma (vipaka) in the mind, which was incorporated layer by layer into the mind as a kind of downward cognizing perception through the devolution process with the formation of Mount Meru and the simultaneous descent of the divine from Arupa Loka via Rupa Loka to the human (Kama Loka) being.
Our mind automatically attaches itself to this distorted perception (taṇhā) and is transformed into a tainted perception through this incorporation. This combined process is “saññā vipallāsa”.
Saññā is the ability of a mind to recognize objects. In addition to “knowing,” saññā makes some sensations desirable and others undesirable by associating them with Vedana.
Because of this “saññā” we are bound to some sensory impressions (rupa paṭisaṁvedī, sadda paṭisaṁvedī, etc.). This “saññā” leads to “mind-made vedanā” or “samphassa-jā-vedanā”.
Based on such “mind-created vedanā“, we are automatically bound to this “distorted saññā” with rāga, dosa, moha, which leads to rupa rāga paṭisaṁvedī, sadda rāga paṭisaṁvedī, etc. Whenever we encounter an āramanna through the five physical senses or a dhammā with the mind, a sensation arises, and on the basis of that sensation taṇhā arises. If the feeling is pleasant, we long to prolong it, and if it is uncomfortable, we long to get rid of it quickly. In the Paṭicca Samuppāda process, the Buddha expressed his great discovery in this way.

Phassa-paccayā vedanā
Vedanā-paccayā taṇhā.

Depending on the contact, a sensation is created.
Depending on the sensation, desire arises.

So Vedanā is the cause of taṇhā that gives rise to dukkha/sukha. In order to eliminate the cause of dukkha or taṇhā, one must not allow vedanā to produce taṇhā.

So we have to change “Vedanā-paccayā taṇhā” into “vedanā paccayā paññā” permanently, through “paññā” and NOT through suppression or stopping through the cultivation of Anarya Jhana.

In several suttas, such as (e.g., Udana 1.2), the Buddha said in paṭiloma paṭiccasamuppāda (samādhimhā vuṭṭhahitvā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi) When the feeling ceases, the craving ceases. vedanānirodhā taṇhānirodho,

This transformation requires “Vipassanā Bhāvanā” for “avijjā” to become “vijjā” or “paññā” (wisdom). Once Paññā is sufficiently cultivated, the mind automatically changes into the sequence of Paññā, Sīla, Samādhi. One has to observe “vedanā” with an understanding of “lokuttara samma ditthi” to realize the truth of its connection with the anicca nature, which slowly extinguishes “taṇhā” through frequent practice. This is practiced by observing with equanimity the arising and passing away of vedanā in connection with each saññā. With this understanding of the anicca nature, our gati and the habitual patterns of the mind also change. Instead of the earlier pattern of vedanā-paccayā taṇhā, it becomes vedanā-paccayā paññā through anicca -vijjā. As paññā becomes stronger and stronger, the impression of distorted saññā becomes more pronounced and with it taṇhā becomes weaker and weaker. Once paññā is sufficiently cultivated, the mind automatically switches to the sequence “samma Samādhi”

We then practice Vipassanā Bhāvanā, with samma Samādhi, and with this absorption one can more easily see the delusion of nicca-saññā (the essence-less perception accompanied by vedana). This is only one aspect of anicca-saññā that can be seen.

The process of increasing suffering through many PS cycles on the basis of avijjā then becomes the process of cessation of suffering, with vijjā as the basis. As this process of realizing the relationship of saññā and vedana continues, there comes a time when there is complete cessation of vedanā as well as taṇhā-‘Vedanā–nirodhā, taṇhā–nirodho culminating in paññāvimutti (liberation through wisdom).

This state of emancipation is a state beyond consciousness and matter where both vedanā and saññā cease with the understanding of tilakkhana. One can experience this for a few seconds, minutes, hours or days by establishing oneself in nirodha-samāpatti by practicing vipassana, according to one’s ability, and this basically means that manodvara citta vithi will flow continuously. There is no falling into bhavanga or an external object having a pancadvara citta vithi. So one cannot see, hear or feel, etc.

When one returns to the sensuous field of consciousness and matter after the period of nirodha-samāpatti, one again experiences vedanā. But now the whole habitual pattern of the mind has changed and continued practice leads to a stage where one does not generate any aversion or craving at all because anusaya and Āsava (the deep-rooted mental impurities, through the realization of anicca saññā, that is, that every feeling/vedana has been connected with a saññā corresponding to a state of consciousness that makes us cling/tanha) have been eradicated. In this way, by breaking one limb-vedanā, the whole process is broken and the wheel of repeated existence is completely broken.

P.S. I’m not sure how good this analysis really is, it feels very good in a way, but I haven’t been practicing it for long and I don’t know anyone who does, so I don’t know whether it leads to extinction. What do you think, my Dhamma friends, where could we improve/work on it, or where is there even a logical error in this analysis?

Please add/correct/improve