О том, как танха происходит не только от веданы.

"А если бы мальчик или девочка, Ананда, будучи еще маленькими, потеряли сознание, стали бы имя и форма расти, увеличиваться и двигаться вперед ?"

If consciousness would rise no more, the physical organs would gradually cease their functioning, lose their faculties, and the body would die.

3. Описывыватся ли где-нибудь, каким образом можно уверенно обнаружить в чувственном восприятии танха, ведана, дукха, самскара, авидья? Или все обсуждения в сутрах и комментариях исключительно концептуальные?

    The second paramattha dhamma is cetasika which is nama. As we have seen, citta experiences an object: seeing has what is visible as its object, hearing has sound as its object, thinking has what is thought about as its object. However, there is not only citta, there are also mental factors, cetasikas, which accompany a citta. One can think of something with aversion, with a pleasant feeling, with wisdom. Aversion, feeling and wisdom are mental phenomena which are not citta; they are cetasikas which accompany different cittas. There is only one citta at a time, but there are several cetasikas (at least seven) arising together with the citta and falling away together with the citta, citta never arises alone. For example, feeling, in Pali: vedana, is a cetasika which arises with every citta. Citta only knows or experiences its object; it does not feel. Vedana, however, has the function of feeling. Feeling is sometimes pleasant, sometimes unpleasant. When we do not have a pleasant or an unpleasant feeling, there is still feeling: at that moment the feeling is neutral or indifferent. There is always feeling; there isn't any moment of citta without feeling. For example, when seeing-consciousness arises, feeling (vedana) arises together with the citta. The citta which sees perceives only visible object; there is not yet like or dislike. The feeling which accompanies this type of citta is indifferent feeling. After seeing-consciousness has fallen away, other cittas arise and there may be cittas which dislike the object. The feeling which accompanies this type of citta is unpleasant feeling. ///

    Although citta and cetasika are both nama, they each have different qualities. One may wonder how cetasikas can be experienced. When we notice a change in citta, a characteristic of cetasika can be experienced. For instance, when akusala cittas with stinginess arise after kusala cittas with generosity have fallen away, we can notice a change. Stinginess and generosity are cetasikas which can be experienced; they have different characteristics. We may notice as well the change from attachment to aversion, from pleasant feeling to unpleasant feeling. Feeling is a cetasika we can experience, because feeling is sometimes predominant and there are different kinds of feeling. We can experience that unpleasant feeling is different from pleasant and neutral feeling. These different cetasikas arise with different cittas and they fall away immediately, together with the citta they accompany. If we know more about the variety of citta and cetasika, it will help us to see the truth.

1. А кто может сказать, как цепляние к чему-либо может возникать, когда нет распознавания этого чего-либо?

    Any (kamma-resultant and morally) neutral feeling (vedana), whether agreeable, disagreeable or indifferent, whether happy or unhappy feeling, may be to the subsequent craving (tanha) a condition either by way of simple inducement, or of inducement as object. For example, conditioned through pleasurable feeling due to the beautiful appearance of persons or things, there may arise craving for such visible objects. Or conditioned through pleasurable feeling due to pleasant food, craving for tastes may arise. Or thinking of those feelings of pleasure and enjoyment procurable by money, people may become filled with craving for money and pleasure. Or pondering over past pleasures and feelings of happiness, people may again become filled with craving and longing for such pleasures. Or thinking of heavenly bliss and joy, people may become filled with craving for rebirth in such heavenly worlds. In all these cases pleasant feeling (vedana) is to craving (tanha) either a condition by way of simple inducement, or inducement as object of thinking.
    But not only agreeable and happy feeling, but even disagreeable and unhappy feeling may become a condition for craving. For example, ... ///

    Upadana, or clinging, is said to be a name for developed or intensified craving.

2. Откуда происходит словосочетание "безначальное неведение"?

Одно дело просто испытывать жажду, другое дело поддерживать её поступками.]
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Вот интересно о безначальности: "Безначальность. Одно из ключевых понятий буддизма Махаяны. Оно встречается в "Махаяна шраддхотпада-шастре", где утверждается, что аффекты не имеют начала в том смысле, что они неотделимы от сознания."

Безначальность. Одно из ключевых понятий буддизма Махаяны. Оно встречается в "Махаяна шраддхотпада-шастре", где утверждается, что аффекты не имеют начала в том смысле, что они неотделимы от сознания."

Найди это место на английском плс. (Поищем что там на китайском.)

ps. У слова "безначальный" есть еще смысл "анархия", т.е. отсутсвие начальника.

Я же написал - корневое (мула) для клеш.