http://www.saraniya.com/books/mahasi-sa ... _sutta.pdf
“Saññāvedayitanirodhasamāpaiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā ciasaṅkhāro”ti. —
“Sister! What kind of formations occur ﬁrst after a bhikkhu emerges from the cessation of perception and feeling, is it bodily, verbal, or mental formations?”
Dhammadinnā answered: A “Saññāvedayitanirodhasamāpaiyā vuṭṭhahantassa kho, āvuso Visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. —
“When a bhikkhu emerges om the cessation of perception and feeling, mental formations arise ﬁrst, then bodily formations, then verbal formations.”
When arising from the attainment of cessation, the fruition consciousness of Non-returning, or the fruition consciousness of Arahantship begins to occur. As this consciousness should have occurred in conjunction with the fourth jhāna, no opportunity occurs for inhalation.
It is without initial and sustained application. However, mental formations such as perception and feeling will occur. Therefore, mental formations of thought occur ﬁrst. Thereaer, inhalation also occurs om the moment of the arising of sub-conscious mind. At the time of arising of this sub-conscious mind, as it is not conducive to speech, despite the inclusion of initial and sustained application, it cannot be said that verbal formations have occurred yet. The answer is that only aer that, do verbal formations occur.
“Saññāvedayitanirodhasamāpaiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti. —
“Sister! When a bhikkhu emerges om the cessation of perception and feeling, how many kinds of contact occur?”
To this question, Dhammadinnā answered as follows: A “Saññāvedayitanirodhasamāpaiyā vuṭṭhitaṃ kho, āvuso Visākha, bhikkhuṃ tayo phassā phusanti — suññato phasso, animio phasso, appaṇihito phasso”ti. —
“Friend Visākha. When a bhikkhu emerges om the cessation of perception and feeling, three kinds of contact occur — voidness, signlessness, or desirelessness.”
It has already been stated that the attainment of fruition occurs ﬁrst when arising om cessation. Being free from passion, etc., it is also called voidness (suññata). As it is free of the sign of passion (rāga-nimitta), one of the attibutes of sentient existence, it is also known as signlessness (animitta). Moreover, as it is free from passionate desire such it is also called desirelessness(appaṇihita). So contact that is included in this attainment is also known as void, signless, and desireless. As contact occurs by dwelling on nibbāna, which is known as the void(suññatā), unconditioned, and desireless, with attentive consciousness of mind, it is called voidness. The answer, therefore, is that the three kinds of contact, voidness, signlessness, and desirelessness, occur ﬁrst. For better understanding, it may be stated that when emerging om the attainment of cessation, contact occurs with nibbāna, a condition devoid of deﬁlements, to which the mind has been directed as its sense-object. Contact is also made with nibbāna which is devoid of any sign. Then comes mere awareness of contact with nibbāna, a condition free from passionate desire, which is the sense-object that has been contemplated.
………………question is coming up when to read mn 122[https://www.accesstoinsight.org/tipitak ... .than.html
), won't tathagatha breath? and is bulletproof when on.
http://www.saraniya.com/books/mahasi-sa ... _sutta.pdf
"But there is this (mental) dwelling discovered by the Tathagata where, not attending to any themes, he enters & remains in internal emptiness. If, while he is dwelling there by means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples, then — with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental fermentation — he converses with them only as much as is necessary for them to take their leave.
“Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī”ti — “Sister! What kind of latent tendency lies dormant in pleasant feeling, what kind lies dormant in painful feeling, and what kind lies dormant in neual feeling?
Latent tendency (anusaya) means something that readily occurs when circumstances permit.
Dhammadinnā’s answer was: A “Sukhāya kho, āvuso Visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. —
“Friend Visākha! The latent tendency to lust lies dormant in pleasant feeling. The latent tendency to aversion lies dormant in painful feeling. The latent tendency to ignorance lies dormant in neutral feeling.”
anusaya, latent tendency, Thanissaro translates to opsession? latent tendency seem better.
but over all i still not understand(i mean it is not written why, i think there is a reason for it) why in that Sutta the feelings are spoken after spoken about cessation of perception and feeling.
answer could be what immersions, maybe 2nd is the development what MS is biased by.
https://www.accesstoinsight.org/tipitak ... .than.html
"Monks, these are the four developments of concentration. Which four?
There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.