愛
taṇhā: (lit. 'thirst'): 'craving', is the chief root of suffering, and of the ever-continuing cycle of rebirths. "What, o monks, is the origin of suffering? It is that craving which gives rise to ever-fresh rebirth and, bound up with pleasure and lust, now here, now there, finds ever fresh delight. It is the sensual craving (kāma-taṇhā), the craving for existence (bhava-taṇhā), the craving for non-existence (vibhava-taṇhā)'' (D. 22). T. is the 8th link in the formula of the dependent origination (paṭiccasamuppāda, q.v.). Cf. sacca.
Corresponding to the 6 sense-objects, there are 6 kinds of craving craving for visible objects, for sounds, odours, tastes, bodily impressions, mental impressions (rūpa-, sadda-, gandha-, rasa-, phoṭṭhabba-, dhamma-taṇhā). (M. 9; D. 15)
Corresponding to the 3-fold existence, there are 3 kinds: craving for sensual existence (kāma-taṇhā), for fine-material existence (rūpa-taṇhā), for immaterial existence (arūpa-taṇhā). (D. 33)
There are 18 'thought-channels of craving' (taṇhā-vicarita) induced internally, and 18 induced externally; and as occurring in past, present and future, they total 108; see A. IV, 199; Vibh., Ch. 17 (Khuddakavatthu-vibhaṅga).
According to the dependent origination, craving is conditioned by feeling; on this see D. 22 (section on the 2nd Truth).
Of craving for existence (bhava-taṇhā ) it is said (A. X, 62): "No first beginning of the craving for existence can be perceived, o monks, before which it was not and after which it came to be. But it can he perceived that craving for existence has its specific condition. I say, o monks, that also craving for existence has its condition that feeds it (sāhāraṃ) and is not without it. And what is it? 'Ignorance', one has to reply." - Craving for existence and ignorance are called "the outstanding causes that lead to happy and unhappy destinies (courses of existence)" (s. Vis.M. XVII, 36-42).
The most frequent synonyms of taṇhā are rāga (q.v.) and lobha (s. mūla).
taṇhā : [f.] craving; thirst; lust; attachment.
Taṇhā (f.) [Sk. tṛṣṇā, besides tarśa (m.) & ṭṛṣ (f.)=Av. tarśna thirst, Gr. tarsi/a dryness, Goth. paúrsus, Ohg. durst, E. drought & thirst; to *ters to be, or to make dry in Gr. te/rsomai, Lat. torreo to roast, Goth. gapaírsan, Ohg. derren. -- Another form of t. is tasiṇā] lit. drought, thirst; fig. craving, hunger for, excitement, the fever of unsatisfied longing (c. loc.: kabaḷinkāre āhāre "thirst" for solid food S ii.101 sq.; cīvare piṇḍapāte taṇhā=greed for Sn 339). Oppd to peace of mind (upekhā, santi). -- A. Literal meaning: khudāya taṇhāya ca khajjamānā tormented by hunger & thirst Pv ii.15 (=pipāsāya PvA 69). -- B. In its secondary meaning: taṇhā is a state of mind that leads to rebirth. Plato puts a similar idea into the mouth of Socrates (Phaedo 458, 9). Neither the Greek nor the Indian thinker has thought it necessary to explain how this effect is produced. In the Chain of Causation (D ii. 34) we are told how Taṇhā arises -- when the sense organs come into contact with the outside world there follow sensation and feeling, & these (if, as elsewhere stated, there is no mastery over them) result in Taṇhā. In the First Proclamation (Sv.420 ff.; Vin i.10) it is said that Taṇhā, the source of sorrow, must be rooted out by the way there laid down, that is by the Aryan Path. Only then can the ideal life be lived. Just as physical thirst arises of itself, and must be assuaged, got rid of, or the body dies; so the mental "thirst," arising from without, becomes a craving that must be rooted out, quite got rid of, or there can be no Nibbāna. The figure is a strong one, and the word Taṇhā is found mainly in poetry, or in prose passages charged with religious emotion. It is rarely used in the philosophy or the psychology. Thus in the long Enumeration of Qualities (Dhs), Taṇhā occurs in one only out of the 1,366 sections (Dhs 1059), & then only as one of many subordinate phases of lobha. Taṇhā binds a man to the chain of Saŋsāra, of being reborn & dying again & again (2b) until Arahantship or Nibbāna is attained, taṇhā destroyed, & the cause alike of sorrow and of future births removed (2c). In this sense Nibbāna is identical with "sabbupadhi -- paṭinissaggo taṇhakkhayo virāgo nirodho" (see Nibbāna). -- 1. Systematizations: The 3 aims of t. kāma˚, bhava˚, vibhava˚, that is craving for sensuous pleasure, for rebirth (anywhere, but especially in heaven), or for no rebirth; cp. Vibhava. These three aims are mentioned already in the First Proclamation (S v.420; Vin i.10) and often afterwards D ii.61, 308; iii.216, 275; S iii.26, 158; It 50; Ps i.26, 39; ii.147; Vbh 101, 365; Nett 160. Another group of 3 aims of taṇhā is given as kāma˚, rūpa˚ & arūpa˚ at D iii.216; Vbh 395; & yet another as rūpa˚, arūpa˚ & nirodha˚ at D iii.216. -- The source of t. is said to be sixfold as founded on & relating to the 6 bāhirāni āyatanāni (see rūpa), objects of sense or sensations, viz. sights, sounds, smells, etc.: D ii.58; Ps i.6 sq.; Nd2 271i; in threefold aspects (as kāma -- taṇhā, bhava˚ & vibhava˚) with relation to the 6 senses discussed at Vism 567 sq.; also under the term cha -- taṇha -- kāyā (sixfold group, see cpds.) M i.51; iii.280; Ps i.26; elsewhere called chadvārika -- taṇhā "arising through the 6 doors" DhA iii.286. -- 18 varieties of t. (comprising worldly objects of enjoyment, ease, comfort & well-living are enumd at Nd2 271iii (under taṇhā -- lepa). 36 kinds: 18 referring to sensations (illusions) of subjective origin (ajjhattikassa upādāya), & 18 to sensations affecting the individual in objective quality (bāhirassa upādāya) at A ii.212; Nett 37; & 108 varieties or specifications of t. are given at Nd2 271ii (under Jappā)=Dhs 1059=Vbh 361. -- Taṇhā as "kusalā pi akusalā pi" (good & bad) occurs at Nett 87; cp. Tālapuṭa's good t. Th i.1091 f. -- 2. Import of the term: (a) various characterizations of t.: mahā˚ Sn 114; kāma˚ Si.131; gedha˚ Si.15; bhava˚ D iii.274 (+avijjā); grouped with diṭṭhi (wrong views) Nd2 271iii, 271vi. T. fetters the world & causes misery: "yāya ayaŋ loko uddhasto pariyonaddho tantākulajāto" A ii.211 sq.; taṇhāya jāyatī soko taṇhāya jāyatī bhayaŋ taṇhāya vippamuttassa natthi soko kuto bhayaŋ Dh 216; taṇhāya uḍḍito loko S i.40; yaŋ loke piyarūpaŋ sātarūpaŋ etth' esā taṇhā . . . Vbh 103; it is the 4th constituent of Māra's army (M -- senā) Sn 436; M's daughter, S i.134. In comparisons: t.+jālinī visattikā S i.107; =bharâdānaŋ (t. ponobbhavikā nandirāga -- sahagatā) S iii 26; v.402: gaṇḍa=kāya, gaṇḍamūlan ti taṇhāy' etaŋ adhivacanaŋ S iv.83;=sota S iv.292 (and a khīṇāsavo=chinnasoto); manujassa pamatta -- cārino t. vaḍḍhati māluvā viya Dh 334. -- (b) taṇhā as the inciting factor of rebirth & incidental cause of saŋsāra: kammaŋ khettaŋ viññāṇaŋ bījaŋ taṇhā sineho . . . evaŋ āyatiŋ punabbhavâbhinibbatti hoti A i.223; t. ca avasesā ca kilesā: ayaŋ vuccati dukkha -- samudayo Vbh 107, similarly Nett 23 sq.; as ponobbhavikā (causing rebirth) S iii.26; Ps ii.147, etc.; as a link in the chain of interdependent causation (see paṭiccasamuppāda): vedanā -- paccayā taṇhā, taṇhā -- paccayā upādānaŋVin i.1, 5; D ii.31, 33, 56, etc.; t. & upadhi: taṇhāya sati upadhi hoti t. asati up. na hoti S ii.108; ye taṇhaŋ vaḍḍhenti te upadhiŋ vaḍḍhenti, etc. S ii.109; taṇhāya nīyati loko taṇhāya parikissati S i.39; taṇhā saŋyojanena saŋyuttā sattā dīgharattaŋ sandhāvanti saŋsaranti It 8. See also t. -- dutiya. -- (c) To have got rid of t. is Arahantship: vigata -- taṇha vigata -- pipāsa vigata -- pariḷāha D iii.238; S iii.8, 107 sq., 190; samūlaŋ taṇhaŋ abbuyha S i.16=63, 121 (Godhiko parinibbuto);iii.26 (nicchāto parinibbuto); vīta˚ Sn 83, 849, 1041 (+nibbuta); taṇhāya vippahānena S i.39 ("Nibbānan" iti vuccati), 40 (sabbaŋ chindati bandhanaŋ); taṇhaŋ mā kāsi mā lokaŋ punar āgami Sn 339; taṇhaŋ pariññāya . . . te narā oghatiṇṇā ti Sn 1082; ucchinna -- bhava -- taṇhā Sn 746; taṇhāya vūpasama S iii.231; t. -- nirodha S iv.390. -- See also M i.51; Dh 154; It 9 (vita˚+anādāna), 50 (˚ŋ pahantvāna); Sn 495, 496, 916; & cp. ˚khaya. -- 3. Kindred terms which in Commentaries are expld by one of the taṇhā -- formulae (cp. Nd2 271v & 271vii): (a) t. in groups of 5: (a) with kilesa saŋyoga vipāka duccarita; (b) diṭṭhi kilesa duccarita avijjā; (g) diṭṭhi kil˚ kamma duccarita. -- (b) quasi -- synonyms: ādāna, ejā, gedha, jappā, nandī, nivesana, pariḷāha, pipāsā, lepa, loluppa, vāna, visattikā, sibbanī. -- In cpds. the form taṇhā is represented by taṇha before double consonants, as taṇhakkhaya, etc.
-- âdhipateyya mastery over t. S iii.103; -- âdhipanna seized by t. S. i.29; Sn 1123; -- ādāsa the mirror of t. A ii.54; âbhinivesa full of t. PvA 267; -- ālukagreedy J ii.78; -- uppādā (pl.) (four) grounds of the rise of craving (viz. cīvara, piṇḍapāta, senâsana, itibhavâbhava) A ii.10=It 109; D iii.228; Vbh 375; -- kāyā (pl.) (six) groups of t. (see above B i) S ii.3; D iii.244. 280; Ps i.26; Vbh 380; -- kkhaya the destruction of the excitement of cravings, almost synonymous with Nibbāna (see above B2c): ˚rata Dh 187 (expld at DhA iii.241: arahatte c' eva nibbāne ca abhirato hoti); <-> Vv 735 (expld by Nibbāna VvA 296); therefore in the expositionary formula of Nibbāna as equivalent with N. Vin i.5; S iii.133; It 88, etc. (see N.). In the same sense: sabbañjaho taṇhakkhaye vimutto Vin i.8= M i.171=Dh 353; taṇhākkhaya virāga nirodha nibbāna A ii.34, expld at Vism 293; bhikkhu arahaŋ cha ṭhānāni adhimutto hoti: nekkhammâdhimutto, paviveka˚, avyāpajjha˚, upādānakkhaya˚, taṇhakkhaya˚, asammoha˚ Vin i.183; cp. also Sn 70, 211, 1070, 1137; -- gata obsessed with excitement, i. e. a victim of t. Sn 776; -- gaddula the leash of t. Nd2 271ii≈; -- cchida breaking the cravings Sn 1021, 1101; -- jāla the snare of t. M i.271; Th 1, 306; Nd2 271ii; -- dutiya who has the fever or excitement of t. as his companion A ii.10= It 9=109=Sn 740, 741=Nd2 305; cp. Dhs. trsl. p. 278; -- nadī the river of t. Nd2 271ii; cp. nadiyā soto ti: taṇhāy' etaŋ adhivacanaŋ It 114; -- nighātana the destruction of t. Sn 1085; -- pakkha the party of t., all that belongs to t. Nett 53, 69, 88, 160; -- paccaya caused by t. Sn p. 144; Vism 568; -- mūlaka rooted in t. (dhammā: 9 items) Ps i.26, 130; Vbh 390; -- lepa cleaving to t. Nd2 271iii; (+diṭṭhi -- lepa); -- vasika being in the power of t. J iv.3; -- vicarita a thought of t. A ii.212; -- sankhaya (complete) destruction of t.; ˚sutta M i.251 (cūḷa˚), 256 (mahā˚): ˚vimutti salvation through cessation of t. M i.256, 270, & ˚vimutta (adj.) S iv.391; -- samudda the ocean of t. Nd 271ii; -- sambhūta produced by t. (t. ayaŋ kāyo) A ii.145 (cp. Sn p. 144; yaŋ kiñci dukkhaŋ sambhoti sabbaŋ taṇhāpaccayā); -- saŋyojana the fetter of t. (adj.) fettered, bound by t., in phrase t. -- saŋyojanena saŋyuttā sattā dīgharattaŋ sandhāvanti saŋsaranti It 8, & t. -- saŋyojanānaŋ sattānaŋ sandhāvataŋ saŋsarataŋ S ii.178=iii.149= PvA 166; A i.223; -- salla the sting or poisoned arrow of t. S i.192 (˚assa hantāraŋ vande ādiccabandhunaŋ), the extirpation of which is one of the 12 achievements of a mahesi Nd2 503 (˚assa abbuḷhana; cp. above).
OUR SPONSORS
RELATED ORGANIZATIONS
