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I have just asked a question about computer use, and it spurred another question in my mind: How does attachment towards objects and places occur?

I'm specifically wondering if all pleasurable activities and experiences reinforce attachment to their corresponding objects and places. For example, if a person watches different shows on television, and each are pleasurable, does this -- in addition to creating attachment to the different shows -- produce attachment to television overall aside from these shows?

In other words, I'm asking whether attachment transfers from activities to their related elements, the objects involved. Another example might be a person watching a theatre play which gives them pleasure; would such a person develop attachment to the theatre and the actors?

Finally, it seems relevant to include the example of someone engaging in casual sex for the sake of it but who then develops attachment towards the other person. Is this yet another case of strong pleasure forming at attachment via attribution?

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Attachment is attachment and we become attached to attachment. Generating a desire and fulfilling it is a wonderful pleasure. You must have noticed that people usually prefer to transfer their attachments rather than lessen them. It's much easier.

It seems an important issue. Transferring attachments is a great way of avoiding doing without them, and I should know, but also a way of overcoming those that are unwanted and steering our attachment towards objects and activities that might be better for us.

Your point about the transferring of attachment to the object of pleasure seems right to me, and again it seems an important issue.

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Oh standholder eggmann, and the same questions on and on... smile: so for those with possibility of a way out:

Places of dwelling are a matter of Upanissaya (strong conditions; peopie, dwelling, clima, food, are a matter of Upanissaya), meaning strong tendency toward certain "food" or often used association.

Strong attached to "virtual" existance, dwelling has surely to do that beings often used to dwell in fine sensual realms, lower Devas:

  • Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva)
  • Devas Delighting in Creation (nimmanarati deva)

...are the highest inhabitants in this "internet-realm".

While this Devas certain have done great merits to be able to dwell here, having Mara actually as their head, they are seldom of great wisdom.

To get ride of certain tendencies wisdom in regard of the disadvantages is needed: insight in regard of the dangers of sensuality.

Also developing Jhanas would bring one to more refined "food" (here all 4 kinds) tendency, above the kama-loka and sugati realm.

Caught in this realm, especially internet, Googlyana - a Dharma practice approach on internet-realm, i.e. addopting the Buddha Dhamma also here, is surely a good way out of this specific Upanissaya and even beyound.

(Note that this gift of Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)

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With each input you get a feeling which cases craving and generates metal concepts to which one gets attached. This can be films, actors, songs or any other concept or the experience from the 6 sense bases.

“Bhikshu, as regards the source from which proliferation of conception and perception assails a person: if one were to find nothing there to delight in, nothing there to welcome, nothing to cling to—this is the end of

the latent tendency of lust, the latent tendency of aversion, the latent tendency of views, the latent tendency of doubt, the latent tendency of conceit, the latent tendency of desire for existence, and the latent tendency of ignorance. This is the ending of the taking up of the rod and the sword, quarrels, disputes, mayhem [strife], slandering and lying —here these evil unwholesome states cease without remainder.”

Avuso, dependent on the [eye | ear | nose | tongue | body | mind] and [form | sound | smell | taste | touch | mind-object], [eye | ear | nose | tongue | body | mind]-consciousness arises.

The meeting of the three is contact.

With contact as condition, there is feeling.

What one feels, one perceives.

What one perceives, one thinks about.

What one thinks about, one mentally proliferates.

From that as source, proliferation of conception and perception assails a person regarding past, future and present [forms | sounds | smells | tastes | touch | mind-objects] cognizable through the [eye | ear | nose | tongue | body | mind].

Madhu,piṇḍika Sutta

With ignorance as condition, there are volitional formations;

with volitional formations as condition, there is consciousness;

with consciousness as condition, there is name-and-form;

with name-and-form as condition, there are the six sense-bases;

with the six sense-bases as condition, there is contact;

with contact as condition, there is feeling;

with feeling as condition, there is craving;

with craving as condition, there is clinging;

with clinging as condition, there is existence;

with existence as condition, there is birth;

with birth as condition, there arise decay and death, sorrow, lamentation, physical pain, mental pain and despair.

Such is the origin of this whole mass of suffering.

(Paṭicca,samuppada) Vibhanga Sutta

i. On seeing a form with the eye,

one investigates the form that is the basis for mental joy,

one investigates the form that is the basis of mental pain,

one investigates the form that is the basis of equanimity.

ii. On hearing a sound with the ear,

one investigates the sound that is the basis for mental joy,

one investigates the sound that is the basis of mental pain,

one investigates the sound that the basis of equanimity.

iii. On smelling a smell with the nose,

one investigates the smell that is the basis for mental joy,

one investigates the smell that is the basis of mental pain,

one investigates the smell that is the basis of equanimity.

iv. On tasting a taste with the tongue,

one investigates the taste that is the basis for mental joy,

one investigates the taste that is the basis of mental pain,

one investigates the taste that is the basis of equanimity.

v. On feeling a touch with the body,

one investigates the touch that is the basis for mental joy,

one investigates the touch that is the basis of mental pain,

one investigates the touch that is the basis of equanimity.

vi. On cognizing a mind-object with the mind,

one investigates the mind-object that the basis of mental joy,

one investigates the mind-object that is the basis of mental pain,

one investigates the mind-object that is the basis of equanimity.

Dhātu Vibhaṅga Sutta

Also each input and perception is pleasant, unpleasant or neutral leads to negative mental states inclusive of attachment:

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;

(2) the latent tendency to aversion reinforced by rejecting painful feelings;

(3) the latent tendency to ignorance reinforced by ignoring neutral feelings.

Pahāna Sutta

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