Dear Stephen,
Dhammanando:
> I can post you Hare's if you give a correct reference.
> There are four Ta.nhaasuttas in the Anguttara (AN. ii. 10;
> ii. 211-212.; iv. 400-1.; v. 116-118). The reference you have
> supplied is to the Pahaaradasutta (eight similes on the great
> ocean).
It occurred to me after posting this that your reference was
probably to the nipaata and sutta rather than volume and
page. However, the PTS rendering is by Woodward, not Hare. I
append it below together with the Pali. I imagine you are
already acquainted with Thanissaro's effort at:
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-199.html
Best wishes,
Dhammanando
__________________________
Ta.nhaasutta.m (AN. ii. 211 ff.)
CRAVING (Gradual Sayings II. 225 ff.)
bhagavaa etadavoca: ''ta.nha.m vo, bhikkhave, desessaami
jaalini.m sarita.m visa.ta.m visattika.m, yaaya aya.m loko
uddhasto pariyonaddho tantaakulakajaato gulaagu.n.thikajaato
[kulaagu.n.thikajaato (sii. syaa. ka.m. pii.]
mu~njapabbajabhuuto [AN. ii. 212] apaaya.m duggati.m
vinipaata.m sa.msaara.m naativattati. ta.m su.naatha,
saadhuka.m manasi karotha; bhaasissaamii''ti. ''eva.m,
bhante''ti kho te bhikkhuu bhagavato paccassosu.m. bhagavaa
etadavoca:
'Monks, I will teach you craving that ensnares,[1] that
floats along,[2] that is far-flung,[3] that clings[4] to
one, by which this world is smothered,[5] enveloped, tangled
like a ball of thread, covered as with blight,[6] twisted up
like a grass-rope, so that it overpasses not the Constant
Round (of rebirth), the Downfall, the Way of Woe, the Ruin.
Do ye listen to it carefully. Apply your minds and I will
speak.'
'Yes, lord,' replied those monks to the Exalted One. The
Exalted One said this:
''katamaa ca saa, bhikkhave, ta.nhaa jaalinii saritaa
visa.taa visattikaa, yaaya aya.m loko uddhasto pariyonaddho
tantaakulakajaato gulaagu.n.thikajaato mu~njapabbajabhuuto
apaaya.m duggati.m vinipaata.m sa.msaara.m naativattati?
'And of what sort, monks, is craving that ensnares . . . in
which this world is smothered . . .?
a.t.thaarasa kho panimaani, bhikkhave, ta.nhaavicaritaani
ajjhattikassa upaadaaya, a.t.thaarasa ta.nhaavicaritaani
baahirassa upaadaaya. ''katamaani a.t.thaarasa
ta.nhaavicaritaani ajjhattikassa upaadaaya?
There are these eighteen thoughts which are haunted[7] by
craving concerning the inner self and eighteen which are
haunted by craving concerning what is external to self. Now
of what sort are the former?
asmiiti, bhikkhave, sati itthasmiiti hoti, eva.msmiiti
[evamasmi (sii.), evasmi (syaa. ka.m. pii.) Vibh. 973
passitabba.m] hoti, a~n~nathaasmiiti hoti, asasmiiti hoti,
satasmiiti hoti, santi hoti, ittha.m santi hoti, eva.m santi
hoti, a~n~nathaa santi hoti, apiha.m [apiha (sii. pii.), api
(syaa. ka.m.)] santi hoti, apiha.m [api (sii. syaa. ka.m.
pii.)] ittha.m santi hoti, apiha.m [api (sii. syaa. ka.m.
pii.)] eva.m santi hoti, apiha.m [api (sii. syaa. ka.m.
pii.)] a~n~nathaa santi hoti, bhavissanti hoti, ittha.m
bhavissanti hoti, eva.m bhavissanti hoti, a~n~nathaa
bhavissanti hoti. imaani a.t.thaarasa ta.nhaavicaritaani
ajjhattikassa upaadaaya.
Monks, when there is the thought: I am, -- there come the
thoughts: I am in this world: I am thus: I am otherwise: I
am not eternal:[8] I am eternal:[9] Should I be:[10] Should
I be in this world: Should I be thus: Should I be otherwise.
May I become: May I become in this world: May I become thus:
May I become otherwise: I shall become: I shall become in
this world: I shall become thus: I shall become otherwise.
These are the eighteen thoughts which are haunted by craving
concerning the inner self.
''katamaani a.t.thaarasa ta.nhaavicaritaani baahirassa
upaadaaya?
And of what sort, monks, are the eighteen thoughts which are
haunted by craving concerning what is external to self?
iminaasmiiti, bhikkhave, sati iminaa itthasmiiti hoti,
iminaa eva.msmiiti hoti, iminaa a~n~nathaasmiiti hoti,
iminaa asasmiiti hoti, iminaa satasmiiti hoti, iminaa santi
hoti, iminaa ittha.m santi hoti, iminaa eva.m santi hoti,
iminaa a~n~nathaa santi hoti, iminaa apiha.m santi hoti,
iminaa apiha.m ittha.m santi hoti, iminaa apiha.m eva.m
santi hoti, iminaa apiha.m a~n~nathaa santi hoti, iminaa
bhavissanti hoti, iminaa ittha.m bhavissanti hoti, iminaa
eva.m bhavissanti hoti, iminaa a~n~nathaa bhavissanti hoti.
imaani a.t.thaarasa ta.nhaavicaritaani baahirassa upaadaaya.
''iti a.t.thaarasa ta.nhaavicaritaani ajjhattikassa
upaadaaya, a.t.thaarasa ta.nhaavicaritaani baahirassa
upaadaaya. imaani vuccanti, bhikkhave, chatti.msa
ta.nhaavicaritaani.
When there is the thought: By this[11] I am, -- there come
the thoughts; By this I am in the world: By this I am thus:
By this I am otherwise: By this I am not eternal: By this I
am eternal; By this should I be: By this should I be in this
world: By this should I be thus: By this should I be
otherwise: By this may I become; By this may I become in
this world: By this may I become thus: By this may I become
otherwise: By this I shall become: By this I shall become in
this world: By this I shall become thus: By this I shall
become othrwise. These are the eighteen thoughts which are
haunted by craving concerning what is external to self.[12]
Now these . . . are called "the thirty-six thoughts haunted
by craving."
iti evaruupaani atiitaani chatti.msa ta.nhaavicaritaani,
anaagataani chatti.msa ta.nhaavicaritaani [AN. ii. 213],
paccuppannaani chatti.msa ta.nhaavicaritaani. eva.m
a.t.thasata.m ta.nhaavicarita.m honti.
Thus such thirty-six thoughts of past, thirty-six thoughts
of future, such thirty-six thoughts of present time make up
one hundred and eight thoughts which are haunted by
craving.[13]
''aya.m kho saa, bhikkhave, ta.nhaa jaalinii saritaa
visa.taa visattikaa, yaaya aya.m loko uddhasto pariyonaddho
tantaakulakajaato gulaagu.n.thikajaato mu~njapabbajabhuuto
apaaya.m duggati.m vinipaata.m sa.msaara.m
naativattatii''ti. navama.m.
Verily, monks, this is that craving that ensnares, that
floats along, that is far-flung, that clings to one, by
which this world is smothered, enveloped, tangled like a
ball of thread, covered over with blight, twisted up like a
grass-rope, so that it overpasses not the Constant Round,
the Downfall, the Way of Woe, the Ruin.'
__________________________
Woodward's footnotes (I have renumbered them to suit the
present format):
[1] Jaalini.m. Cf. Dhp . 180, yassa jaalinii visattikaa
ta.nhaa n'atthi (= S. i. 107). The four words used here
describe the process of a fisherman's circular cast-net, a
familiar picture in the East.
[2] Sarita. Cf. UdA. 424, sa.msaar'a.n.nava.m
ta.nhaa-saritan~n ca.
[3] Visa.ta = pattha.ta. Comy. 'the metaphor is that of the
net (jaala).'
[4] Visattika.m (visatta, clinging). Here Comy. gives the
right derivation, but adds the other popular one from visa
(poison) of SA. i. 175, visa-phala.
[5] Uddhasta = dha.msita.
[6] Cf. D. ii. 55; S. ii. 92, iv, 158 n., reading
tantaakula-jaataa, gu.laa- gu.n.thika-jaataa (J.P.T.S.,
1919, p. 49).
[7] Vicaritaani. These are discussed in full at Vibhanga,
392 ff., followed by Comy., but there are differences of
readings. The editors of both texts have confused the
readings. See next n.
[8] As'asmi (Sinh. text has ay' asmi ?). It is Skt. asat,
and in the next phrase sat. Comy. and Vibh. expl, thus:
nicco' smi, dhuvo' smi, sassato' smi, avipari.naama-dhamm'
asmii ti (which is just the opposite of what it means).
[9] Text: saat' asmi (but sat' asmi lower down). Sinh. and
Comy. sat' asmi; Vibh. explains ucchijissaami, na
bhavissaami (wrong, see above).
[10] San (Skt. syam). Comy. and Vibh. take this as equal to
siya.m. Text: santi throughout for san ti. The pointing of
our text is most confusing here.
[11] Iminaa = ruupena, vi~n~naa.nena, etc. Comy.
[12] In these two classes our Comy. thus regards ajjhattika
as the self, baahira as the body or mental states, whereas
Vibhanga uses baahira as applying to parapuggala, thus: I am
thus, but so-and-so is different. He is a braahmin, I am
not, etc.
[13] Comy. a.t.tha-sata.m; Sinh. text attha~n ca ta.nhaa . . .
sata.m. Text strangely reads a.t.thaarasa ta.nhaa sata.m.