Difference between revisions of "Three kinds of desire"
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| − | Desire or tanha in Pali is an important thing to understand. | + | [[Desire]] or [[tanha]] in [[Pali]] is an important thing to understand. |
| − | What is desire? Kama tanha is very easy to understand. This kind of desire is wanting sense pleasures through the body or the other senses and always seeking things to excite or please your senses - that is kama tanha. You can really contemplate: what is it like when you have desire for pleasure? For example, when you are eating, if you are hungry and the food tastes delicious, you can be aware of wanting to take another bite. Notice that feeling when you are tasting something pleasant; and notice how you want more of it. Don’t just believe this; try it out. Don’t think you know it because it has been that way in the past. Try it out when you eat. Taste something delicious and see what happens: a desire arises for more. That is kama tanha. | + | What is [[desire]]? [[Kama tanha]] is very easy to understand. This kind of [[desire]] is wanting [[sense]] [[pleasures]] through the [[body]] or the other [[senses]] and always seeking things to excite or please your [[senses]] - that is [[kama tanha]]. You can really [[contemplate]]: what is it like when you have [[desire]] for [[pleasure]]? For example, when you are eating, if you are hungry and the [[food]] {{Wiki|tastes}} delicious, you can be {{Wiki|aware}} of wanting to take another bite. Notice that [[feeling]] when you are [[tasting]] something [[pleasant]]; and notice how you want more of it. Don’t just believe this; try it out. Don’t think you know it because it has been that way in the {{Wiki|past}}. Try it out when you eat. {{Wiki|Taste}} something delicious and see what happens: a [[desire]] arises for more. That is [[kama tanha]]. |
| − | We also contemplate the feeling of wanting to become something. But if there is ignorance, then when we are not seeking something delicious to eat or some beautiful music to listen to, we can be caught in a realm of ambition and attainment - the desire to become. We get caught in that movement of striving to become happy, seeking to become wealthy; or we might attempt to make our life feel important by endeavouring to make the world right. So note this sense of wanting to become something other than what you are right now. | + | We also [[contemplate]] the [[feeling]] of wanting to become something. But if there is [[ignorance]], then when we are not seeking something delicious to eat or some beautiful [[music]] to listen to, we can be caught in a [[realm]] of [[ambition]] and [[attainment]] - the [[desire]] to become. We get caught in that {{Wiki|movement}} of striving to become [[happy]], seeking to become wealthy; or we might attempt to make our [[life]] [[feel]] important by endeavouring to make the [[world]] right. So note this [[sense]] of wanting to become something other than what you are right now. |
| − | Listen to the bhava tanha of your life: ‘I want to practise meditation so I can become free from my pain. I want to become enlightened. I want to become a monk or a nun. I want to become enlightened as a lay person. I want to have a wife and children and a profession. I want to enjoy the sense world without having to give up anything and become an enlightened arahant too.’ | + | Listen to the [[bhava tanha]] of your [[life]]: ‘I want to practise [[meditation]] so I can become free from my [[pain]]. I want to become [[enlightened]]. I want to become a [[monk]] or a [[nun]]. I want to become [[enlightened]] as a lay [[person]]. I want to have a wife and children and a profession. I want to enjoy the [[sense]] [[world]] without having to give up anything and become an [[enlightened]] [[arahant]] too.’ |
| − | When we get disillusioned with trying to become something, then there is the desire to get rid of things. So we contemplate vibhava tanha, the desire to get rid of: ‘I want to get rid of my suffering. I want to get rid of my anger. I’ve got this anger and I want to get rid of it. I want to get rid of jealousy, fear and anxiety.’ Notice this as a reflection on vibhava tanha. We are actually contemplating that within ourselves which wants to get rid of things; we are not trying to get rid of vibhava tanha. We are not taking a stand against the desire to get rid of things nor are we encouraging that desire. Instead, we are reflecting, ‘It’s like this; it feels like this to want to get rid of something; I’ve got to conquer my anger; I have to kill the Devil and get rid of my greed - then I will become....’ We can see from this train of thought that becoming and getting rid of are very much associated. | + | When we get disillusioned with trying to become something, then there is the [[desire]] to get rid of things. So we [[contemplate]] [[vibhava tanha]], the [[desire]] to get rid of: ‘I want to get rid of my [[suffering]]. I want to get rid of my [[anger]]. I’ve got this [[anger]] and I want to get rid of it. I want to get rid of [[jealousy]], {{Wiki|fear}} and [[anxiety]].’ Notice this as a {{Wiki|reflection}} on [[vibhava tanha]]. We are actually contemplating that within ourselves which wants to get rid of things; we are not trying to get rid of [[vibhava tanha]]. We are not taking a stand against the [[desire]] to get rid of things nor are we encouraging that [[desire]]. Instead, we are {{Wiki|reflecting}}, ‘It’s like this; it [[feels]] like this to want to get rid of something; I’ve got to conquer my [[anger]]; I have to kill the [[Devil]] and get rid of my [[greed]] - then I will become....’ We can see from this train of [[thought]] that becoming and getting rid of are very much associated. |
[[File:Buddha025.jpg|thumb|250px|]] | [[File:Buddha025.jpg|thumb|250px|]] | ||
| − | Bear in mind though that these three categories of kama tanha, bhava tanha and vibhava tanha are merely convenient ways of contemplating desire. They are not totally separate forms of desire but different aspects of it. | + | Bear in [[mind]] though that these [[three categories]] of [[kama tanha]], [[bhava tanha]] and [[vibhava tanha]] are merely convenient ways of contemplating [[desire]]. They are not totally separate [[forms]] of [[desire]] but different aspects of it. |
| − | The second insight into the Second Noble Truth is: | + | The second [[insight]] into the [[Second Noble Truth]] is: |
| − | + | ‘[[Desire]] should be let go of.’ This is how [[letting go]] comes into our practice. You have an [[insight]] that [[desire]] should be let go of, but that [[insight]] is not a [[desire]] to let go of anything. If you are not very [[wise]] and are not really {{Wiki|reflecting}} in your [[mind]], you tend to follow the ‘I want to get rid of, I want to let go of all my [[desires]]’ - but this is just another [[desire]]. However, you can reflect upon it; you can see the [[desire]] to get rid of, the [[desire]] to become or the [[desire]] for [[sense]] [[pleasure]]. By [[understanding]] these [[three kinds of desire]], you can let them go. | |
| − | The Second Noble Truth does not ask you to think, ‘I have a lot of sensual | + | The [[Second Noble Truth]] does not ask you to think, ‘I have a lot of [[sensual desires]]’, or, ‘I’m really ambitious. I’m really [[bhava tanha]] plus, plus, plus!’ or, ‘I’m a real [[Wikipedia:Nihilist|nihilist]]. I just want out. I’m a real [[vibhava tanha]] fanatic. That’s me.’ The [[Second Noble Truth]] is not that. It is not about identifying with [[desires]] in any way; it’s about recognising [[desire]]. |
| − | I used to spend a lot of time watching how much of my practice was desire to become something. For example, how much of the good intentions of my meditation practice as a monk was to become liked - how much of my relations with other monks or nuns or with lay people had to do with wanting to be liked and approved of. That is bhava tanha - desire for praise and success. As a monk, you have this bhava tanha: wanting people to understand everything and to appreciate the Dhamma. Even these subtle, almost noble, desires are bhava tanha. | + | I used to spend a lot of [[time]] watching how much of my practice was [[desire]] to become something. For example, how much of the good {{Wiki|intentions}} of my [[meditation practice]] as a [[monk]] was to become liked - how much of my relations with other [[monks]] or [[nuns]] or with [[lay people]] had to do with wanting to be liked and approved of. That is [[bhava tanha]] - [[desire]] for praise and [[success]]. As a [[monk]], you have this [[bhava tanha]]: wanting [[people]] to understand everything and to appreciate the [[Dhamma]]. Even these {{Wiki|subtle}}, almost [[noble]], [[desires]] are [[bhava tanha]]. |
| − | Then there is vibhava tanha in spiritual life, which can be very self-righteous: ‘I want to get rid of, annihilate and exterminate these defilements.’ I really listened to myself thinking, ‘I want to get rid of desire. I want to get rid of anger. I don’t want to be frightened or jealous any more. I want to be brave. I want to have joy and gladness in my heart.’ | + | Then there is [[vibhava tanha]] in [[spiritual]] [[life]], which can be very self-righteous: ‘I want to get rid of, annihilate and exterminate these [[defilements]].’ I really listened to myself [[thinking]], ‘I want to get rid of [[desire]]. I want to get rid of [[anger]]. I don’t want to be frightened or [[jealous]] any more. I want to be brave. I want to have [[joy]] and gladness in my [[heart]].’ |
| − | This practice of Dhamma is not one of hating oneself for having such thoughts, but really seeing that these are conditioned into the mind. They are impermanent. Desire is not what we are but it is the way we tend to react out of ignorance when we have not understood these Four Noble Truths in their three aspects. We tend to react like this to everything. These are normal reactions due to ignorance. | + | This practice of [[Dhamma]] is not one of hating oneself for having such [[thoughts]], but really [[seeing]] that these are [[conditioned]] into the [[mind]]. They are [[impermanent]]. [[Desire]] is not what we are but it is the way we tend to react out of [[ignorance]] when we have not understood these [[Four Noble Truths]] in their three aspects. We tend to react like this to everything. These are normal reactions due to [[ignorance]]. |
| − | But we need not continue to suffer. We are not just hopeless victims of desire. We can allow desire to be the way it is and so begin to let go of it. Desire has power over us and deludes us only as long as we grasp it, believe in it and react to it. | + | But we need not continue to [[suffer]]. We are not just hopeless {{Wiki|victims}} of [[desire]]. We can allow [[desire]] to be the way it is and so begin to let go of it. [[Desire]] has power over us and deludes us only as long as we [[grasp]] it, believe in it and react to it. |
{{R}} | {{R}} | ||
[http://www.buddhanet.net/4noble12.htm www.buddhanet.net] | [http://www.buddhanet.net/4noble12.htm www.buddhanet.net] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Desires]]{{BuddhismbyNumber}} | [[Category:Desires]]{{BuddhismbyNumber}} | ||
Latest revision as of 02:44, 10 October 2014
Desire or tanha in Pali is an important thing to understand.
What is desire? Kama tanha is very easy to understand. This kind of desire is wanting sense pleasures through the body or the other senses and always seeking things to excite or please your senses - that is kama tanha. You can really contemplate: what is it like when you have desire for pleasure? For example, when you are eating, if you are hungry and the food tastes delicious, you can be aware of wanting to take another bite. Notice that feeling when you are tasting something pleasant; and notice how you want more of it. Don’t just believe this; try it out. Don’t think you know it because it has been that way in the past. Try it out when you eat. Taste something delicious and see what happens: a desire arises for more. That is kama tanha.
We also contemplate the feeling of wanting to become something. But if there is ignorance, then when we are not seeking something delicious to eat or some beautiful music to listen to, we can be caught in a realm of ambition and attainment - the desire to become. We get caught in that movement of striving to become happy, seeking to become wealthy; or we might attempt to make our life feel important by endeavouring to make the world right. So note this sense of wanting to become something other than what you are right now.
Listen to the bhava tanha of your life: ‘I want to practise meditation so I can become free from my pain. I want to become enlightened. I want to become a monk or a nun. I want to become enlightened as a lay person. I want to have a wife and children and a profession. I want to enjoy the sense world without having to give up anything and become an enlightened arahant too.’
When we get disillusioned with trying to become something, then there is the desire to get rid of things. So we contemplate vibhava tanha, the desire to get rid of: ‘I want to get rid of my suffering. I want to get rid of my anger. I’ve got this anger and I want to get rid of it. I want to get rid of jealousy, fear and anxiety.’ Notice this as a reflection on vibhava tanha. We are actually contemplating that within ourselves which wants to get rid of things; we are not trying to get rid of vibhava tanha. We are not taking a stand against the desire to get rid of things nor are we encouraging that desire. Instead, we are reflecting, ‘It’s like this; it feels like this to want to get rid of something; I’ve got to conquer my anger; I have to kill the Devil and get rid of my greed - then I will become....’ We can see from this train of thought that becoming and getting rid of are very much associated.
Bear in mind though that these three categories of kama tanha, bhava tanha and vibhava tanha are merely convenient ways of contemplating desire. They are not totally separate forms of desire but different aspects of it.
The second insight into the Second Noble Truth is:
‘Desire should be let go of.’ This is how letting go comes into our practice. You have an insight that desire should be let go of, but that insight is not a desire to let go of anything. If you are not very wise and are not really reflecting in your mind, you tend to follow the ‘I want to get rid of, I want to let go of all my desires’ - but this is just another desire. However, you can reflect upon it; you can see the desire to get rid of, the desire to become or the desire for sense pleasure. By understanding these three kinds of desire, you can let them go.
The Second Noble Truth does not ask you to think, ‘I have a lot of sensual desires’, or, ‘I’m really ambitious. I’m really bhava tanha plus, plus, plus!’ or, ‘I’m a real nihilist. I just want out. I’m a real vibhava tanha fanatic. That’s me.’ The Second Noble Truth is not that. It is not about identifying with desires in any way; it’s about recognising desire.
I used to spend a lot of time watching how much of my practice was desire to become something. For example, how much of the good intentions of my meditation practice as a monk was to become liked - how much of my relations with other monks or nuns or with lay people had to do with wanting to be liked and approved of. That is bhava tanha - desire for praise and success. As a monk, you have this bhava tanha: wanting people to understand everything and to appreciate the Dhamma. Even these subtle, almost noble, desires are bhava tanha.
Then there is vibhava tanha in spiritual life, which can be very self-righteous: ‘I want to get rid of, annihilate and exterminate these defilements.’ I really listened to myself thinking, ‘I want to get rid of desire. I want to get rid of anger. I don’t want to be frightened or jealous any more. I want to be brave. I want to have joy and gladness in my heart.’
This practice of Dhamma is not one of hating oneself for having such thoughts, but really seeing that these are conditioned into the mind. They are impermanent. Desire is not what we are but it is the way we tend to react out of ignorance when we have not understood these Four Noble Truths in their three aspects. We tend to react like this to everything. These are normal reactions due to ignorance.
But we need not continue to suffer. We are not just hopeless victims of desire. We can allow desire to be the way it is and so begin to let go of it. Desire has power over us and deludes us only as long as we grasp it, believe in it and react to it.
