три вида tanha

Phassa-paccaya vedana: "Through impression feeling is conditioned." There are six kinds of feeling: feeling associated with visual impression, feeling associated with sound impression, feeling associated with smell impression, feeling associated with taste impression, feeling associated with bodily impression, and feeling associated with mental impression. Bodily feeling may be either agreeable or disagreeable, according to whether it is the result of wholesome or unwholesome kamma. Mental feeling may be either agreeable, i.e. joy, or disagreeable, i.e. sadness; or it may be indifferent. The feelings associated with visual, sound, smell and taste impression, are, as such, always indifferent, but they may have either desirable or undesirable objects, according to the kamma in a previous life. Whatever the feeling may be — pleasant or painful, happy or unhappy or indifferent, whether feeling of body or of mind — any feeling is conditioned either through one of the five sense-impressions or through mental impression.

Vedana-paccaya tanha: "Through feeling craving is conditioned." Corresponding to the six senses, there are six kinds of craving (tanha), namely: craving for visible objects, craving for sounds, craving for odors, craving for tastes, craving for bodily impressions, craving for mind-objects. If the craving for any of these objects is connected with the desire for sensual enjoyment, it is called "sensuous craving" (kama-tanha). If connected with the belief in eternal personal existence (sassata-ditthi), it is called "craving for existence" (bhava-tanha). If connected with the belief in self-annihilation (uccheda-ditthi) at death, it is called "craving for self-annihilation" (vibhava-tanha).

Tanha-paccaya upadanam: "Through craving clinging is conditioned." Upadana, or clinging, is said to be a name for developed or intensified craving. In the texts we find four kinds of clinging: sensuous clinging, clinging to wrong views, clinging to faith in the moral efficacy of mere outward rules and rituals, and clinging to the belief in either an eternal or a temporary ego-entity. The first one, sensuous clinging, refers to objects of sensuous enjoyment, while the three other kinds of clinging are connected with wrong views.

Эта ниродха не достигается верой в то, что она будет достигнута в результате смерти. Она достигается целенаправленной дейтельностью - путём.

который умирает насовсем. На самом деле благородная ниродха не что иное, как махасамадхи (окончательная смерть). Даже очень продвинутые йоги бояться признать это. Им больше нравятся всякие сиддхи, бессмертие и вечное блаженство в раю.

Тришна создает необходимость в пути. Она коренное зло, но вместе с тем и коренное добро.

Жажда освободиться, а также жажда помочь другим сделать то же самое. Чем это не добродетель?

Отсутствие жажды освободиться?

Может есть жажда к бхава или вибхава?