English
See 277 delighting in ( n a n d i ) / taking passionate delight in (nandl-rago),^ infatuation of mind (cittassa sarago),^ longing (iccha), languishing (muccha), devouring (a j j h o s a n a m),^ greed (gedho), omnivorous greed (paligedho), cleaving to (sango), a slough ( p a n k o ),* seduction (e j a),^ trickery (maya),^ genitrix ( j a n i k a ) ,^ § 1060. The Cy. (ibid.) paraphrases by kameti. Cf. S. i. Ill ; K. Y. 485. ^ Explained as the recurrence over and over again of that thirst for some object, the single occurrence of which constitutes the state called nandi. Asl. 363. ^ Explained as qualifying the ' infatuation ' already named by emphasizing the reference to a mental state or psychosis, and not to any personal entity. Ibid. ^ 'I.e., grasping by swallowing, by putting a complete end to.^ ^Asl. 363, 370. The term is probably formed from \/ sa, to bind (or to gain), and usually, by its context, signifies attachment. Cf. M. i. 109, 498; Mil. 74. Judging by the Commentary, however, there seems to be a homonym derived from the root a 9, to eat, similar to the parallel evolution of jhayati, from x/dhya and \/ ksa. Cf. Ehys Davids, * Dialogues of the Buddha,' i. 33, note 2. The passage in A. i. 66, 67, is the only one at present known to me where the word, occurring as it does in co- ordination with terms of attachment and also of greed, may be rendered equally well in either sense. * Paraphrased by osldanarn. Asl. 363. ^ Paraphrased by akacldhanam, used in the Dhp. Cy. (p. 412) to illustrate the magnetic power of the love of treasure and of family. Ibid. ^ Paraphrased byvancanam. Ibid. ^ Because lust causes beings to be reborn on the Wheel (of life). So for the following epithet. As it is written : Tanha janeti purisam, cittani assa vidhavati. 278 progenitrix (saiijananl), seamstress (sibbani),^ she who ensnares (j alini),^ the river (sarita)/^ she who is poisonous (visattika),* the thread (sutt am),^ diffusion (visata),^ she who toils (ayuhani),^ the consort (dutiya),^ hankering (p a n i d h i), ^ The Cy. explains that lob ho sews, or joins beings to sorrow by way of rebirth, just as a tailor joins one piece of cloth to another. Ibid. 2 She = tanha, by the suffusion of which the manifold web of the senses becomes as a net. Ibid. Yassa jalini visattika tanha n'atthi kuhinci netave. S. i. 107; = Dhp., ver. 180. ^ From the swift current of lobho, or else from its glu- tinous tenacity, according to the Commentator, who quotes : Saritani sinehitani ca somanassani bhavanti jantuno. Dhp., ver. 341. * See above note 2. ^ By reason of its chaining together destruction and misfortune as jars are arranged on a cord. Asl. 364. ^ * In the sense of spreading out over sensuous objects.' Ibid. ^ * I.e., she causes beings to toil after (ayuhapeti) this or that state.' Ibid. On ayuhati, see J. P. T. S., 1885, pp. 58, 59 ; 1886, pp. 155, 156 ; Mil. 108, 214. ^ Lobho (or tanha) is likened to a dear alter ego, or wife, or travelling companion. The idea is found in Sutta Nipata, verse 740, quoted by the Cy. : Tanhadutiyo puriso digharn addhanam sam- saram Itthabhavaiiiiathabhavam samsaram nativat- tati ti. 279 she who leads to renewed existence (bhava- netti),^ the jungle (van am), the undergrowth (vanatho),^ intimacy (santhavo),^ unctuous affection ( s i n e h o ), affection (apekkha),* connexion (patibandhu),^ craving (as a), wanting (asimsana), cupidity (a s i m s i t a 1 1 a m), craving for visual forms (r u p a s a, etc.), craving for sounds, craving for odours, ' craving for tastes, craving for the tangible, craving for getting, craving for wealth, craving for children, craving for life, mumbling ( j a p p a),^ ^ Cy. : Bhavanetti = the cord of existence. For by it beings are led, as cows by a cord bound about their necks, wherever they are wanted. 2 The impenetrable, impassable nature of tropical forest growth often serves to illustrate the dangers of lobho or tanha. Cf. Dh., p. 283, quoted in the Cy. Ihid. ^ ' Intimacy is of two kinds : it is either carnal {i.e., of tanha) or friendly. Here the former is meant.' Asl. 365. ^ * Alayakaranavasena apekkhati ti apekkha. Ihid. The quotation in the Cy. on this word is from the Mahasudassana Sutta, 229, with which cf. S. iii. 144. ^ ' As being constantly near to living beings there is no relative (or connexion) like tanha.' Asl. 365. ^ The four following terms are all variants of jap pa. * Whenever anything is given to a greedy person, he will mutter, " This is mine, this is mine ! , This has been given me by so-and-so!"' Asl. 365. K. repeats jappa 280 mumbling on, mumbling over, muttering, murmuring, self-indulgence (loluppam),^ self-indulging, intemperateness, agitation (p u n c i k a t a),^ longing for the agreeable (sadhu kamyata),^ incestuous passion (adhammarago),* lawless lust (visamalobho), appetite (n i k a n t i), hungering for ( n i k a m a n a), entreating (patthana), envying (pihana), imploring (sampatthana),^ thirst for sensual indulgence (kamatanha), thirst for existence (bhavatanha), thirst for non-existence (vibhavatanha),^ thirst for form,^ thirst for formlessness, thirst for annihilation, thirst for visible forms,^ after abhijappana. Cf. C. iv. 14, 26: sakanna- jappakam. ^ See Jat. i. 340 ; iv. 306. Buddhaghosa derives this from lumpati. Cf. Whitney's 'Boots,' etc., where it appears as the Intensive of lup, but belonging in meaning to lubh. 2 The excitement or fluster produced by t a n h a is here, according to the Cy., likened to that shown by ' dogs wagging their tails ' (read sunakha) when seeking to find something. Ihid. ^ The Cy. and K. read sadhu. * For a mother, a mother's sister, etc. Asl. 366. ^ I.e., patthana intensified. Ihid. ^ I.e., for a state of annihilation. Ihid. ^ I.e., for a state of pure (suddhe) form. Ihid. ^ Before ' thirst for sounds ' K. inserts rupatanha for 281 thirst for sounds, thirst for smells, thirst for tastes, thirst for the tangible, thirst for mental states (dhammatanha), a flood (ogho), a yoke (yo go), trammels (gantho), attachment (u p a d a n a m), obstruction (avaranam), hindrance (nivaranam), counterfeiting (chadanam),^ bondage (bandhanam),^ depravity (u p a kk i 1 e s o), faltering (a n u s a y o),^ pervading (pariyutthanam),* a creeper (lat a),^ avarice (ve viccham),^ root of pain, source of pain (dukkh a nid ana m), the second time, the rupani craved for here being pre- sumably * sights,' 'perceptions of sight,' as distinguished from that supersensuous plane of being craved for under the former rupatanha, and ranking next to the formless plane. The Cy., on the other hand, only notices between ' thirst for annihilation ' and ' thirst for sounds,' the word ditthirago, passion for speculation. 1 *So Asl. and K. Cf. Sutta Nip. i. 5, 7. ^ I.e., 'on the wheel ' (of samsara). Ihid, ^ ' Through loss of strength.' Ihid. * I.e., the heart becomes possessed by lust, as a road by highwaymen. Ihid. ^. . . lata ubbhijja titthati. Dhp. 340. Quoted in the Cy. Greed or lust strangles its victim, as a creeper strangles a tree. 6 See Sutta Nip. 1033. Buddhaghosa, however, para- phrases the term as ' multifarious wants,' Vie Ih a berei; ' vividhani vatthuni icchati.' Ihid, At Asl., p. 375, he has a different explanation. Cf. S. N. ii., s.v. ve- viccha. 282 production of pain (dukkhappabhavo), Mara's trap (marapaso), Mara's fish-hook (marabalisa m), Mara's domain (maravisayo), thirst, thirst for delight (nanditanha), the fishing-net of thirst (jalamtanha)/ the leash of thirst (gaddulatanh a),^ the ocean (samuddo)/ covetousness ( a b h i j j h a ) ,^ the lust that is the root of evil — this is what is called lust. [1060] What is hate ? When annoyance springs up at the thought : he has done me harm, is doing, will do me harm ; he has done harm, is doing harm, will do harm to someone dear and precious to me ; he has conferred a benefit, is conferring, will confer a benefit on someone I dislike and object to ; or when annoy- ance springs up groundlessly^ : — all such vexation of spirit,^ resentment, repugnance, hostility;^ ill-temper, irritation. ^ Spread out like a net over the river. Asl. 367. ^ Cf. J at. ii. 246; iii. 204. Tan ha drags its victims about as dogs are drawn by a leash (Asl. 367). ^ The thirst of lust is hard to satiate. Ibid. Cf. above, p. 175, note 4.