..续本文上一页ein, what is clinging to a doctrine of self

　　 Here, the uninstructed worldling who has no regard for noble ones," etc. (Dhs. Section 1217).

　　With the arising of craving (tanhasamudaya): here, craving is a condition for clinging to sensual pleasures either by way of decisive support or by way of proximity, contiguity, absence, disappearance and repetition.[48] But for the rest (it is a condition) by way of conascence, etc., too. The rest by the method stated.

　　Craving

　　38. In the section on craving, craving for forms... craving for mind-objects (rupatanha... dhammatanha): these are names for the kinds of craving which occur in the course of a javana cognitive process (javanavithi) in the eye door, etc. Like a name derived from the father, such as Setthiputta ("merchant”s son") or Brahmanaputta ("brahman”s son"), their names are derived from the object, which is similar to the father [as being the cause (hetu) of it only, not as is the case with "eye-contact," which is like a name derived from the mother in that (the eye like the mother in relation to her son) is a cause by its nature as a physical support (nissayabhava)].

　　And here, craving for forms is craving that has forms as its object, craving in regard to forms. When this occurs by finding gratification in visible forms through its nature as sensual lust, it is craving for sensual pleasure (kamatanha). When it occurs by finding gratification in visible forms, thinking "Form is permanent, lasting, eternal," through its nature as lust accompanied by the eternalist view, then it is craving for being (bhavatanha). When it occurs by finding gratification in visible form, thinking "Form is annihilated, destroyed, and does not exist after death," through its nature as lust accompanied by the annihilationist view, then it is craving for non-being (vibhavatanha). Thus it is threefold. And as craving for form, so too craving for sound, etc., (are each threefold too). Thus there are eighteen modes of craving. These eighteen in respect of internal visible form, etc., and in respect of external visible form, etc., come to thirty-six. So thirty-six in the past, thirty-six in the future, and thirty-six at present make up a hundred and eight.

　　Or there are eighteen based on internal form, etc., thus: "On account of the internal there is (the notion) ”I am,” there is (the notion) ”I am such and such,” " and so on; and there are eighteen based on external form, etc., thus: "On account of the external there is (the notion) ”I am,” there is (the notion) ”I am such and such,” " and so on. Thus there are thirty-six. So thirty-six in the past, thirty-six in the future, and thirty-six at present make up thus the hundred and eight modes of craving (tanhavicaritani; see A. 4:199/ii, 212).

　　Again, when a classification is made, they reduce to only six classes of craving — in terms of their objects, forms and the rest — and to only three types of craving — craving for sensual pleasure and the rest. Thus:

　　Craving should be known by the wise

　　Through description and when described

　　In detail; it (should be known) again

　　Through classification of the detail.

　　With the arising of feeling there is the arising of craving (vedanasamudaya tanhasamudayo): But here the word "feeling" is intended as resultant feeling.[49] How is that the condition for craving in respect of the six sense doors

　　 Because of its ability to produce gratification. For it is through the gratification in pleasant feeling that beings become enamored of that feeling, and after arousing craving for feeling and being seized by lust for feeling, they long only for a desirable visible form in the eye door. And on getting it, they find gratification in it, and they honor painters, etc., who provide such objects. Likewise, they long only for a des…

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