Feeling is a Condition for Craving (Vedanāpaccayā taṇhā)

In the link "Contact is a condition for feeling" (phassapaccayā vedanā), the feeling taken is the feeling that arises together with the thirty-two worldly resultant (vipāka) mental states. Since this illustrates a resultant process, we take the feeling associated with worldly resultant states. However, in the process of "Feeling is a condition for craving" (vedanāpaccayā taṇhā), the feeling is the cause, so we must take the feelings that lead to the arising of craving. Therefore, we take the feeling associated with all eighty-one worldly consciousnesses. Regarding taṇhā (craving), we take the six types of craving: craving for sights (rūpa-taṇhā), craving for sounds (sadda-taṇhā), craving for smells (gandha-taṇhā), craving for tastes (rasa-taṇhā), craving for tactile objects (phoṭṭhabba-taṇhā), and craving for mental objects (dhamma-taṇhā). Alternatively, they can be summarized as three types: craving for sensual pleasures (kāma-taṇhā), craving for existence (bhava-taṇhā), and craving for non-existence (vibhava-taṇhā). Since there are six types of feeling, remember that there are also six types of craving. When craving arises due to delighting in and clinging to visible forms, it is rūpa-taṇhā. When it arises due to delighting in sounds, it is sadda-taṇhā; for smells, gandha-taṇhā; for the taste of food and drink, rasa-taṇhā; for tactile contacts, phoṭṭhabba-taṇhā; and for mental thoughts and objects, dhamma-taṇhā. If we consolidate these six, craving for sensual objects is kāma-taṇhā. Craving for existence, delighting in and clinging to states of being, is bhava-taṇhā. This is the type of craving that desires one existence after another. There exists a subtle tendency to be satisfied with one's current life and to desire similar existences in the future. Because this subtle, refined craving lies latent, we wish for and are bound to future lives after this one ends. Therefore, based on this process of continuous existence, the view arises that there is a permanent entity, a "living soul" or "consciousness-being," residing within life and the body-mass (khandhā). This kind of view is called the view of eternalism (sassata-diṭṭhi). Craving for non-existence, delighting in the cessation of life, is vibhava-taṇhā. The idea arises that since existence entails suffering, non-existence would be peaceful. This gives rise to the annihilationist view (uccheda-diṭṭhi). In times of happiness, the view of eternalism tends to set in. Being happy, one is satisfied with life. Not only satisfied, but even if not explicitly conscious of it, a subtle desire for such a life in the future lies latent in the subconscious. Thus, one prioritizes actions for a better future life, aspires, prays for it, and while doing good deeds for worldly prosperity, the idea of a continuing existence sets in, leading to eternalism. Clinging to the concept of "I" (atta), the soul-view (sakkāya-diṭṭhi), one thinks, "I am not finished with this life; there are more lives to come." As "I" clings from this life to the next, the view of eternalism—connecting the "I" of this life with the "I" of the next—is formed. In reality, the mind and body of this life arise and perish only here; they do not carry over to the next life. There is no "I" that transmigrates, nor does a "life-principle," a "butterfly-soul," or a "consciousness-entity" fly from this life to the next. There is only the arising of effects due to causes. Neither "I," nor any presumed indestructible soul or life-principle transmigrates. There is merely a continuum of cause and effect. Matter does not go, mind does not go, "I" does not go, the life-principle or consciousness does not go. If one understands and accepts that there is only the phenomenon arising from a cause, then the view of eternalism is cut off at the level of understanding. Without this understanding, it is very difficult to eradicate it, even intellectually. In times of suffering, craving for non-existence (vibhava-taṇhā) often arises. Thoughts like "My life is so miserable, it would be better to die," or suicidal tendencies emerge due to this craving. One mistakenly believes that death will bring an end to sufferings. Failing to accept that one is experiencing the results of past causes, and becoming disheartened by life's difficulties, one calculates that only death will bring peace. In Truth, death does not bring peace. As long as the causes are unwholesome, even after death, one will face severe, bitter sufferings in future lives. If one falls into the lower realms (apāya), the suffering may be worse than in this life. Thus, when encountering physical and mental misery, one yearns for the cessation of existence. This yearning and belief is called annihilationism (uccheda-diṭṭhi), mistaking the end of life for peace. Believing there is no next life is also annihilationism. The acquisition of this life and body is merely a resultant phenomenon arising from causes. Experiencing pleasure and pain is also merely a resultant phenomenon arising from causes. If one understands this little chain of cause and effect, the view of annihilationism is cut off at the level of understanding. Without this little insight, if one thinks, "I'll only find peace by dying," and commits suicide, the actual outcome will be far different from what one imagined. Life is coexistence with suffering. As long as the body-mass exists, suffering exists. As long as we live with this mass of suffering, there can never be true peace. We will inevitably encounter various physical hardships and mental distresses. Some think that if they work hard and become wealthy, they will be happy. But when prosperity comes, health may fail, turning expectations upside down. Even the wealthy, plagued by family problems, often burn with mental anguish—their suffering is innumerable. If even the prosperous have such physical and mental woes, one can imagine the extent of suffering for the poor without needing elaboration. Some see seemingly peaceful families and think, "Their family is so harmonious." In reality, every family has both visible and invisible problems, solvable and unsolvable issues; they only differ in the intensity of their worries and troubles. Everyone has their own anxieties. When you look closely at someone who seems peaceful and listen to their confidences, you will find hidden, suppressed dissatisfactions. Many people in the world face emotional distresses they cannot easily express. Suffering in various forms and ways is encountered precisely because we live with this very body-mass, which is suffering itself. Therefore, do not despair thinking, "Why is this happening only to me?" Others are experiencing it too. It's just a difference between what is apparent and what is not. Reflect on kamma, understanding that all occurrences have causes, and find mental comfort in that. Try to find solutions for how to avoid the bad and cultivate the good. Otherwise, if you become depressed, think "I'll only find peace by dying," and act on it, you will be holding the annihilationist view. The belief that it will bring peace will, in reality, lead not to peace but to a state of even greater suffering. The most pertinent practice is this: whether you are currently facing obvious suffering or not, reflect that as long as you have obtained this body-mass, you cannot avoid suffering. Then, strive to practice the Path—which is the true practice—that leads to liberation from the suffering of this body-mass and the cycle of existence (saṃsāra). As long as the body exists, sufferings exist. If you don't observe them, you don't know they are there, and thus you may mistakenly think there is no suffering. If you apply awareness to the inherent suffering, you will come to understand the true nature of the body-mass. Once you understand its true nature, craving for existence (bhava-taṇhā), which clings to the body, and craving for non-existence (vibhava-taṇhā), which mistakenly thinks the body can be aimlessly abandoned, cannot arise. Similarly, as delight and attachment towards sensual objects diminish, sensual craving (kāma-taṇhā) will also decrease accordingly. When you observe the feeling associated with the eye-door (seeing), craving for visual forms does not arise. The feeling associated with seeing is this: the eye perceives a form, and feeling experiences it. Thus, the eye-door process occurs. Similarly, whatever feelings arise regarding the ear-door (hearing), nose-door (smelling), tongue-door (tasting), body-door (touching), or mind-door (thinking)—let them come. If you observe them, you will see their cessation. With each moment of knowing "Oh, what I thought was permanent is actually disintegrating," Insight arises. With this Insight, there is nothing left to crave or cling to. It is because we think things are permanent that attachment arises. When we see their impermanence and directly understand that they are suffering because they are constantly dissolving, this attachment automatically flees. Therefore, the effort is to learn to cut between feeling and craving. As long as you don't cut it, the process will keep shifting towards craving. Merely talking about cutting it is not enough. It must be cut through practice. It is cut only by the work of the Path Factors (maggaṅga). When a feeling arises, observe it. When you see its arising and passing away, that arising and passing is the Truth of Suffering (dukkhasaccā), and the Knowledge of it is the Truth of the Path (maggasaccā). It is by cutting with this Path Knowledge that it is severed. As long as it is not cut by the Path, you cannot prevent craving from arising—it will surely come. Only when the Path follows right after the feeling, through the application of mindfulness, does craving lose its chance to arise and is cut off. So, if you think about cutting off the sufferings of the body-mass, then insert the Path in between feeling and craving to prevent the transition. Do not let feeling transition into craving. The way to prevent it is by applying mindfulness to the feeling. When mindfulness is applied, the Path factor of Right Mindfulness arises. That mindfulness, supported by Right Effort and Right Concentration, leads to Right Understanding. This Right Understanding is the Path Knowledge that cuts off defilements. Therefore, the key is to observe the feeling with mindfulness. When you see the feeling's nature of arising and passing away, you understand impermanence. Understanding impermanence leads to understanding suffering and non-self. This Wisdom weakens and eventually cuts off the craving that would normally follow feeling. Thus, the practical method is: upon the arising of any pleasant, unpleasant, or neutral feeling, immediately establish mindfulness on that feeling. Note it as "pleasant feeling," "unpleasant feeling," or "neutral feeling." Do not identify with it; see it as merely a mental phenomenon. See its impermanent nature. By doing this consistently, you create a barrier between feeling and craving. The automatic chain of Dependent Origination (Paṭicca-samuppāda)—where feeling conditions craving—is interrupted. This interruption is the essence of the Path practice that leads to the cessation of suffering. In summary, the translation of the teaching is as above, with detailed explanations on how to practically work with feelings to prevent the arising of craving, which is the root of suffering. Ven. Dr. Ashin Parami