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In several explanations, taṇhā has been described as “becoming attached to an ārammaṇa through greed, aversion, or ignorance.” I would appreciate clarification on the doctrinal relationship implied here. Specifically: does this formulation present taṇhā as a superordinate category under which lobha, dosa, and moha function as particular modalities or instances?
To frame the question analogically: just as “vehicle” serves as a generic class that includes motorcycles, cars, and trucks, is taṇhā being understood as a general construct instantiated through greed, aversion, and ignorance?
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Taṇhā means “getting attached.” The word taṇhā comes from “thán” meaning “place” + “hā” meaning getting fused/welded or attached (හා වීම in Sinhala). Note that “tan” in taṇhā is pronounced like in “thunder.”
- We can attach to things because we form a liking or dislike for them, or we are not aware of all the facts about them. Once attached, one takes actions that could be immoral.
- See, “Tanhā – How We Attach Via Greed, Hate, and Ignorance“.
Let us consider some simple examples to illustrate the concept.
- Attaching with a liking (lobha or greed) is easy to see. A lady sees a dress in a shop and decides to buy it. She gets attached to the dress.
- We also attach with a dislike/anger (dosa or patigha). A person walking on the street may see an enemy approaching; he may cross the road to the other side to avoid facing him. Another Example: Suppose person X is wrongly accused by person Y, and person X loses many relationships. Now, anger arises in person X’s mind whenever he thinks about person Y.
- We can also attach due to ignorance (avijjā) or not fully understanding the situation. In the last example above, another person, Z, may come to the wrong conclusion that person X is a bad person and avoid him. In a deeper level, we attach to things out of both greed and anger because we don’t fully understand the Four Noble Truths.
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Yes, tanhā could be viewed as a generalisation of all the ways in which one could become attached, i.e. through greed, anger or ignorance.
- When ignorance (avijjā) is completely removed from a mind, tanhā is also removed. Avijjā and tanhā go together.
- Tanhā manifests as rāga, which is mainly kama rāga (tanhā for things in kama loka), rupa rāga (tanhā for jhānic pleasures in rupa loka), and arupa rāga (tanhā for arupa samāpatti pleasures in arupa loka).
- When avijjā is wholly removed, one becomes free of rebirths in all three loka.
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Yes.
- However, rāga and paṭigha arise due to avijjā. That is why “avijjā paccayā mano/vaci/kāya-saṅkhāra.”
- Again, avijjā does not manifest without a condition for it to arise. That condition is saññā. See “What Does “Paccayā” Mean in Paṭicca Samuppāda?“
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