user19249: S 14.7 The Discourse on the Diversity of Perception says this:

Dependent on the mind-object element, there arises the perception of
mind-object; Dependent on the perception of mind-object, there arises
the thought regarding mind-object; Dependent on the thought regarding
mind-object, there arises the desire for mind-object; Dependent on the
desire for mind-object, there arises the passion for mind-object;Dependent on the passion for mind-object, there arises the searching for mind-object.

i want to know if clinging to perception aggregate is causing thinking to occur.  i am not interested in thinking (sometimes, more than not, interal verbalization).  it's unhappy, tiresome, stressful, etc.  if so, how am i clinging to perception aggregate?  i am not aware of clinging to this...is it an unknown mind-
object?  can knowledge
be a mind-object?

user471: Feelings or sensations (vedana) are of six types - sight, sound, smell, taste, tactile and thoughts.
Emotional thoughts and mental chatter are part of sankhara or mental formations or mental fabrications.
The aggregate of perception (saññaa) is related to memory and perceiving sensed objects (of the six types).
From The Abhidhamma in Practice by N.K.G. Mendis:

Perception (saññaa)
Perception is awareness of an object's distinctive features. It
becomes six-fold in relation to the five physical sense objects
(color, sound, smell, taste, touch), and mental objects. It is sañña
that enables us to recognize an object previously perceived. .....
Perception and memory. Memory occurs not through a single factor but
through a complex process in which perception plays the most important
role. When the mind first cognizes an object through the senses,
perception "picks out" the object's distinctive mark. When the same
object is met with on a subsequent occasion, perception again notices
that its distinctive mark is identical with the previous one. It
"grasps" the identity of the distinctive marks. This "grasping" is a
complex series of thought processes, one of which connects the present
object with the previous one and another attaches to the present
object the previous one's name. Memory will be good if this "grasping"
functions well, and "grasping" will function well if the initial
"picking out" of the object's distinctive marks was clear, not
obscured by irrelevant thoughts. Clear perception comes through
attention. As the Buddha says: "In what is seen there must be just the
seen, in what is heard there must be just the heard, in what is sensed
there must be just the sensed, in what is thought there must be just
the thought."

From the same source:

Feeling (vedanaa)
In the Abhidhamma context the word "feeling" signifies the affective
experience of an object; it does not imply emotion, which comes under
a different heading. Feeling is associated with every type of
consciousness. Like the citta itself it is of momentary duration,
arising and perishing in an instant. This arising and perishing occur
in rapid succession, so much so that they create an illusion of
compactness and stability obscuring the momentariness. But the
momentariness can be experienced through the practice of mindfulness.
It will then be realized that there is no self or agent that
experiences the feeling. There is only the arising and disappearing of
an impersonal process. As long as we do not see how this impersonal
process occurs we will be led to believe that feeling is the self, or
the self possesses feeling, or feeling is in the self, or the self is
in feeling. These beliefs keep us bound to suffering — to sorrow,
lamentation, pain, grief, and despair.
Feelings are commonly classified into three types: pleasant,
unpleasant, and neutral.

Let's take an example. There are a bunch of roses in a vase in a restaurant. You see them - this is feeling or sensation. Then based on your past memories, you perceive it as roses. Oh... but then it reminds you of your ex-lover to whom you used to give or receive roses. Then the mind feels or senses the mental object of your ex-lover and his or her association with roses, and perceives it to be memories of events of the past. Then you start having emotions of sadness and start the mental chatter of negative thoughts about your ex-lover. That's part of mental fabrications.
Also:

"Dependent on eye & forms, eye-consciousness arises. The meeting of
the three is contact. With contact as a requisite condition, there is
feeling. What one feels, one perceives (labels in the mind). What one
perceives, one thinks about. What one thinks about, one objectifies.
Based on what a person objectifies, the perceptions & categories of
objectification assail him/her with regard to past, present, & future
forms cognizable via the eye.
MN 18

And similarly for the other senses including mind and thoughts.

19249: <p>S 14.7 The Discourse on the Diversity of Perception says this:</p>
<blockquote>
<p>Dependent on the mind-object element, there arises the perception of
mind-object; Dependent on the perception of mind-object, there arises
the thought regarding mind-object; Dependent on the thought regarding
mind-object, there arises the desire for mind-object; Dependent on the
desire for mind-object, there arises the passion for mind-object;Dependent on the passion for mind-object, there arises the searching for mind-object.</p>
</blockquote>
<p>i want to know if clinging to perception aggregate is causing thinking to occur.  i am not interested in thinking (sometimes, more than not, interal verbalization).  it's unhappy, tiresome, stressful, etc.  if so, how am i clinging to perception aggregate?  i am not aware of clinging to this...is it an unknown mind-
object?  can knowledge
be a mind-object?</p>
 471: <p>Feelings or sensations (<em>vedana</em>) are of six types - sight, sound, smell, taste, tactile and thoughts.</p>
<p>Emotional thoughts and mental chatter are part of <em>sankhara</em> or mental formations or mental fabrications.</p>
<p>The aggregate of perception (<em>saññaa</em>) is related to memory and perceiving sensed objects (of the six types).</p>
<p>From <a href="https://www.accesstoinsight.org/lib/authors/mendis/wheel322.html" rel="nofollow noreferrer">The Abhidhamma in Practice</a> by N.K.G. Mendis:</p>
<blockquote>
<p>Perception (<em>saññaa</em>)</p>
<p>Perception is awareness of an object's distinctive features. It
becomes six-fold in relation to the five physical sense objects
(color, sound, smell, taste, touch), and mental objects. It is <em>sañña</em>
that enables us to recognize an object previously perceived. .....</p>
<p><em>Perception and memory.</em> Memory occurs not through a single factor but
through a complex process in which perception plays the most important
role. When the mind first cognizes an object through the senses,
perception &quot;picks out&quot; the object's distinctive mark. When the same
object is met with on a subsequent occasion, perception again notices
that its distinctive mark is identical with the previous one. It
&quot;grasps&quot; the identity of the distinctive marks. This &quot;grasping&quot; is a
complex series of thought processes, one of which connects the present
object with the previous one and another attaches to the present
object the previous one's name. Memory will be good if this &quot;grasping&quot;
functions well, and &quot;grasping&quot; will function well if the initial
&quot;picking out&quot; of the object's distinctive marks was clear, not
obscured by irrelevant thoughts. Clear perception comes through
attention. As the Buddha says: &quot;In what is seen there must be just the
seen, in what is heard there must be just the heard, in what is sensed
there must be just the sensed, in what is thought there must be just
the thought.&quot;</p>
</blockquote>
<p>From the same source:</p>
<blockquote>
<p>Feeling (<em>vedanaa</em>)</p>
<p>In the Abhidhamma context the word &quot;feeling&quot; signifies the affective
experience of an object; it does not imply emotion, which comes under
a different heading. Feeling is associated with every type of
consciousness. Like the <em>citta</em> itself it is of momentary duration,
arising and perishing in an instant. This arising and perishing occur
in rapid succession, so much so that they create an illusion of
compactness and stability obscuring the momentariness. But the
momentariness can be experienced through the practice of mindfulness.
It will then be realized that there is no self or agent that
experiences the feeling. There is only the arising and disappearing of
an impersonal process. As long as we do not see how this impersonal
process occurs we will be led to believe that feeling is the self, or
the self possesses feeling, or feeling is in the self, or the self is
in feeling. These beliefs keep us bound to suffering — to sorrow,
lamentation, pain, grief, and despair.</p>
<p>Feelings are commonly classified into three types: pleasant,
unpleasant, and neutral.</p>
</blockquote>
<p>Let's take an example. There are a bunch of roses in a vase in a restaurant. You see them - this is feeling or sensation. Then based on your past memories, you perceive it as roses. Oh... but then it reminds you of your ex-lover to whom you used to give or receive roses. Then the mind feels or senses the mental object of your ex-lover and his or her association with roses, and perceives it to be memories of events of the past. Then you start having emotions of sadness and start the mental chatter of negative thoughts about your ex-lover. That's part of mental fabrications.</p>
<p>Also:</p>
<blockquote>
<p>&quot;Dependent on eye &amp; forms, eye-consciousness arises. The meeting of
the three is contact. With contact as a requisite condition, there is
feeling. What one feels, one perceives (labels in the mind). What one
perceives, one thinks about. What one thinks about, one objectifies.
Based on what a person objectifies, the perceptions &amp; categories of
objectification assail him/her with regard to past, present, &amp; future
forms cognizable via the eye.<br />
<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html" rel="nofollow noreferrer">MN 18</a></p>
</blockquote>
<p>And similarly for the other senses including mind and thoughts.</p>
