Yes. “If avijjā conditions rāga, and rāga in turn conditions paṭigha, then ‘avijjā paccayā rāga’ and ‘rāga paccayā paṭigha’ should logically follow, even though I have not seen them stated explicitly.”
- That is true and is implied, even though it is not explicitly stated. It is to be understood.
- For example, in ‘kama loka,’ ‘kama raga‘ arises automatically due to avijja (which is not realizing that all ‘sensual pleasures’ arise due to ‘kama sanna.’) When one does not get to enjoy ‘sensual pleasures,’ paṭigha or anger arises. Thus, ‘kama raga‘ and paṭigha can be considered as the two faces of a metal coin. The metal in the coin itself is avijjā.
- When avijjā is removed, the coin disappears, and ‘kama raga‘ and paṭigha also disappear.
The following is not true: “Likewise, ‘viparita saññā paccayā avijjā/taṇhā’ should also hold, since viparita saññā is inherent in the physical body and cannot be prevented from arising.”
- Arahants also experience the viparita saññā. However, even though the viparita saññā is inherent in the physical body and cannot be prevented from arising, Arahants‘ minds do not attach to them. P.S. That is because avijjā has been eliminated from their minds.
- For example, they also see flowers of mind-pleasing colors and experience the sweet taste of honey. But since they have fully understood how that viparita saññā arises (via Paticca Samuppada), their minds do not attach to such experiences. This is the critical step of uncovering “dhamma cakkku‘ or the “wisdom eye.’
- I will write more about that in the next post.
