Reply To: Compilation of all my insight notes when I had breakthrough in Dhamma Understand


Anyone else realised the countless catch-22 feedback loops that exists in Paṭicca Samuppāda?

i.e. How things goes both ways.


Reason for all future suffering is birth and reason for birth is ATTACHMENT to objects with Aniccā nature. (This all objects are found in 31 realms only). One more reason is when one has birth, with birth one only experiences objects with Aniccā nature, one would form attachments to this saṅkhata with Aniccā nature because of seeing whatever little pleasure is found in them, ignoring the hidden suffering in them due to viparinama. With saṅkhata of Aniccā nature, one would have dukkha and dukkha alone eventually, not anything else ever. Because, nibbanā that is only niccā and asaṅkhata cannot be had by staying in the world, i.e. through rebirth in 31 realms anywhere in any type of birth of any type.

On the other hand, Without birth one would not meet objects with Aniccā nature, so would not form attachments with them, either. So, with that one would not experience any suffering that comes with attachment to objects with Aniccā nature and one would not have suffering that comes due to birth which is old age, illness and death either.

So, with REMAINDELESS cessation/stopping/removal of attachment/tanha to 6 internal/6 external Rūpa of Aniccā nature, as consequence of birth that is stopped, one would be free of all suffering,. So, one would never meet any Rūpa with Aniccā characteristic.

But, we are born again and again, in influence of viññana (expectations + memories + projections + vedana + sanna) to experience niccā sukkhā from something that is Aniccā and causes dukkhā (both in present and in future through rebirth) if we attach to it in hope of gaining sukkhā out of distorted diṭṭhi/saññā/cittā.

Buddha once said that one who has defiled viññana, cannot understand true nature of the world. Because, with viññana one doesn’t just see the objects as they are, but, they see it with coloured perception, one would project all sorts of expectations on that arammana. Projections about either how it can give happiness/pleasure, how it might lead to unpleasant feelings.

At the root lies our ignorance of this whole process.

p.s. ofcourse, ATTACHMENT to object with true niccā nature is not problem, because then one would actually have niccā state, then one would have both sukha and atta. And only object with true niccā nature is asaṅkhata nibbanā.

So, if someone were to claim that attachment is whole problem. NO. wrong kind of attachment is problem. Right kind of attachment is not Problem. One would lokottara samma diṭṭhi would have right kind of attachment. One’s right attachment would increase with every magga phala.

In summary why this is catch – 22?

Without birth one would not form any attachments.
Without attachments one would not have birth.

With attachment one would have birth,
And With birth one would deliberately/willingly create further attachments based on the perceived pleasent, Charming, delightful nature of that object (while avoiding their drawbacks and viparinama). Hence, would lead to more future suffering through birth.

So, both this loops feed into each other.

It is because of tanha for objects with Aniccā nature, one would have suitable birth. which inevitably leads to all sort of suffering that comes due to birth.

WITHOUT any birth whatsoever anywhere at all,one would not be able to meet objects with anicca nature, hence, not forming of attachment, hence no birth. Either meeting unliked or seperating from liked, it can happen only with birth, not otherwise.

So, Only when one eradicated the tanha for six internal and six external Rūpa with Aniccā nature, would one be able to escape from the suffering completely, otherwise, it is impossible that one would have birth and one would NOT meet something that is Aniccā.

And Without lokottara samma diṭṭhi, one would not see all this, would not see how objects with Aniccā nature are. Hence, one would have attachment, hence one would have upādāna → bhava → jati → jara, marana etc e.g. whole mass of suffering arising due to attachment to objects with Aniccā nature.