Dighanikaya 15.103

15.103

Ettāvatā pana bhagavā vaṭṭamūlabhūtaṃ purimataṇhaṃ dassetvā idāni desanaṃ, piṭṭhiyaṃ paharitvā kesesu vā gahetvā viravantaṃ viravantaṃ maggato okkamento viya navahi padehi samudācārataṇhaṃ dassento – ‘‘iti kho panetaṃ, ānanda, vedanaṃ paṭicca taṇhā’’tiādimāha. Tattha taṇhāti dve taṇhā esanataṇhā ca, esitataṇhā ca. Yāya taṇhāya ajapathasaṅkupathādīni paṭipajjitvā bhoge esati gavesati, ayaṃ esanataṇhā nāma. Yā tesu esitesu gavesitesu paṭiladdhesu taṇhā, ayaṃ esitataṇhā nāma. Tadubhayampi samudācārataṇhāya eva adhivacanaṃ. Tasmā duvidhāpesā vedanaṃ paṭicca taṇhā nāma. Pariyesanā nāma rūpādiārammaṇapariyesanā, sā hi taṇhāya sati hoti. Lābhoti rūpādiārammaṇapaṭilābho, so hi pariyesanāya sati hoti. Vinicchayo pana ñāṇataṇhādiṭṭhivitakkavasena catubbidho. Tattha – ‘‘sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’’ti (ma. ni. 3.323) ayaṃ ñāṇavinicchayo. ‘‘Vinicchayoti dve vinicchayā – taṇhāvinicchayo ca diṭṭhivinicchayo cā’’ti (mahāni. 102). Evaṃ āgatāni aṭṭhasatataṇhāvicaritāni taṇhāvinicchayo. Dvāsaṭṭhi diṭṭhiyo diṭṭhivinicchayo. ‘‘Chando kho, devānaminda, vitakkanidāno’’ti (dī. ni. 2.358) imasmiṃ pana sutte idha vinicchayoti vutto vitakkoyeva āgato. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchināti – ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ – ‘‘lābhaṃ paṭicca vinicchayo’’ti.

Having thus shown the craving of the past, which is the root of the cycle of existence, the Blessed One—as if turning aside from the path one who cries out repeatedly while striking him on the back or seizing him by the hair—now, in order to show active craving in nine terms, began his exposition with: “Thus it is, Ānanda: conditioned by feeling is craving,” and so forth. Herein, “craving” refers to two cravings: the craving that seeks and the craving for what has been sought. The craving by which, having traversed goat tracks, peg-paths, and the like, one seeks and searches for wealth, is called ‘the craving that seeks’. The craving regarding those things when sought, searched for, and acquired, is called ‘the craving for what has been sought’. Both of these are designations for active craving alone. Therefore, craving conditioned by feeling is of two kinds. “Pursuit” is the pursuit of sights and other sense objects, for it occurs when there is craving. “Gain” is the acquisition of sights and other sense objects, for it occurs when there is pursuit. But “decision” is fourfold by way of knowledge, craving, view, and applied thought. Therein: “One should know the decision regarding pleasure; having known the decision regarding pleasure, one should pursue internal pleasure”—this is the decision by knowledge. “Decision: there are two decisions: the decision by craving and the decision by view”—the one hundred and eight movements of craving that come in this way are the decision by craving. The sixty-two views are the decision by view. But in the sutta: “Desire, O lord of devas, has applied thought as its source,” it is only applied thought that is mentioned as “decision” here. For having obtained a gain, one decides by applied thought alone between the desirable and the undesirable, the good and the bad: ‘This much will be for the purpose of visible forms, this much for sounds and other sense objects; this much will be mine, this much for another; this much I will enjoy, this much I will store away.’ Hence it was said: “Conditioned by gain is decision.”