With craving as condition, clinging (Taṇhāpaccayā Upādānaṃ),

In the phrase "With craving as condition, clinging" (Taṇhāpaccayā upādānaṃ), just as we take 'craving' to mean the desire of wanting, we must also understand that 'clinging' refers specifically to the four kinds of clinging which include craving. What is the difference between craving and clinging? We should understand and distinguish them as follows: weak greed is craving, while strong greed is clinging. Clinging arises based on craving; because of the desire of wanting, clinging occurs. To show the process of the six sense bases, contact, feeling, craving, and clinging: · See - Contact- Feel - Crave- Cling · Hear - Contact - Feel - Crave - Cling · Smell - Contact - Feel - Crave - Cling · Taste - Contact - Feel - Crave - Cling · Touch - Contact - Feel - Crave - Cling · Think - Contact - Feel - Crave - Cling Remember it from this perspective of the principle. For example, suppose you see a visual object. Feeling feels that object. Craving 'likes' that object, the thing that was seen; attachment and affection arise. This is still at the level of craving. If it becomes, "I want this so much! I must have this!", then it has become clinging. At the stage of merely liking and being fond of it, it is still just craving. When it develops into a clinging thought like "I must have this!", then it has become clinging. One will then strive to get it, plan and act to obtain it. Therefore, it is said that weak greed is craving, and strong greed is clinging. One could also say that subtle greed is craving, and coarse greed is clinging. An analogy given is that of a snake catching a frog. Once a snake catches a frog, it does not let go; it gradually swallows it whole. Similarly, when craving turns into clinging, one does not let go of the desired object; one becomes obsessed with it. For example, you go to a computer shop and see an iPad. At first sight, you think, "So this is an iPad, it seems quite nice." This is still just at the craving level. The salesperson then explains practically that the iPad is very convenient to use, you can browse the internet, type documents, read books, take photos and videos, etc. After this demonstration, you move from merely liking the iPad to wanting it. As you want it, you ask about the price. "Oh, I can't afford it yet." But if the thought arises, "I will try hard to be able to buy this iPad," then clinging has arisen. Like the frog caught by the snake, your mind has progressed from seeing the object and liking it to the stage of clinging. If you start spending time fantasizing and dreaming about buying an iPad, then you have 'iPad clinging'. When King Kusa saw Princess Pabhavatī, it wasn't just liking; he was so infatuated that he set aside his dignity and worked as a cook, played the lute, and did all sorts of things to impress her – all due to clinging. Because of clinging, he strove, and because he strove, he succeeded. The striving is kammabhava (the process of kamma), which will be discussed later. To compare sequentially: the initial, weak state is called craving. Later, when it becomes strong, it is called clinging. Furthermore, it is said that the longing and desire before obtaining something is craving, while the intense affection and attachment after obtaining it is clinging. The opposites of this craving and clinging are apicchatā (having few desires) and santuṭṭhī (contentment). Therefore, if in daily life we can train our minds to have few desires and be content, then craving and clinging can be minimized and eliminated as much as possible. There are four kinds of clinging: 1. Kāmupādāna: Clinging to sensuous pleasures. 2. Diṭṭhupādāna: Clinging to views and opinions. 3. Sīlabbatupādāna: Clinging to rites, rituals, and practices (believing, for example, that practicing like a dog or cow will lead to Nibbāna). 4. Attavādupādāna: Clinging to the doctrine of self (the view of "I," "me," "mine"). Kāmupādāna is lobha (greed) or taṇhā (craving). Diṭṭhupādāna, Sīlabbatupādāna, and Attavādupādāna are diṭṭhi (wrong view). (Thus, Kāmupādāna = lobha; the other three = diṭṭhi). This is an abstract extraction of the essence. It is often said in doctrinal terms, "extracting the doctrinal essence". Extracting it this way, the four clingings are essentially just lobha and diṭṭhi. There is clinging based on greed and clinging based on wrong view. From affection and desire for sensual objects, clinging arises – this is clinging rooted in greed, craving. After hearing about various doctrines and theories, liking them leads to clinging – this is clinging rooted in wrong view. Even among Buddhists, views can differ; each has their own attachment. There is Mahāyāna, Theravāda, etc. Here, attachments to minor views arise. Even within Theravāda, some think one teacher's method is good, another thinks a different teacher's method is good, each with their own attachment. However, one must be careful not to cling to wrong, perverted methods and views. For non-Buddhists, their clinging to their own religious doctrines goes without saying. Furthermore, there is sakkāyadiṭṭhi (personality view), which is seeing the five aggregates as "I," "me," instead of as mere aggregates. This also falls under Diṭṭhupādāna, more precisely under Attavādupādāna. Therefore, the venerable Mogok Sayadaw often illustrated the causal connection as: "Diṭṭhi, Diṭṭhupādāna, Kamma governed by Diṭṭhi." According to the process of the aggregates, feeling is arising constantly. As long as the body exists, feeling exists, as mentioned before. If one is not mindful of the feeling as it arises, the consequence is that craving arises. If one mindfully observes the feeling as it arises, craving is not given a chance to arise; the Path (Magga) intervenes instead of craving. Therefore, only if the Path can cut between feeling and craving will the 'three factors' (defilements) not get a chance to arise. If it cannot be cut, then from the 'trunk' of the aggregates (the life continuum), the 'fruits' of defilements from the 'three factors' will come, and these fruits will cause the next 'trunk' of aggregates (number 4) to sprout again. If a new trunk of aggregates sprouts, suffering will inevitably occur again. The aggregates are the truth of suffering (dukkhasaccā). The reason we are seeking the Dhamma on the soil of our present aggregates is to completely cease and bring an end to these aggregates, the truth of suffering. If, every time a feeling arises, one knows it and learns to see its arising and passing away, the causes for future aggregates cease. The craving, clinging, and kamma that lead to future existence do not come anymore. When the causes for future aggregates cease, the result—future aggregates—also ceases. When the cause ceases, the effect ceases. So, working gradually to make these causes cease is what we are doing in vipassanā meditation. By gradually causing them to cease in this way, when the first Path (Sotāpatti Magga) is attained, one-fourth ceases. With the second Path (Sakadāgāmī Magga), half ceases. With the third Path (Anāgāmī Magga), three-fourths cease. Finally, when the fourth Path (Arahant Magga) is attained, all four parts completely cease, and all causes for the arising of aggregates are utterly extinguished. When the causes for aggregates are utterly extinguished, the result—the aggregates—is also utterly extinguished. Thus, there is absolutely no reason for future aggregates to arise. Therefore, to cease the defilements and kammic forces—the causes for future aggregates located in the 'three factors'—we must work with wisdom (ñāṇa) on the soil of our present aggregates. Only wisdom (the Path) can cut off defilements. Therefore, may you all believe that only by following the path of vipassanā, the work of wisdom, can the causes for future aggregates cease, and with the cessation of the cause, the effect will also cease. And may you be able to cut off the connection between feeling and craving, not allowing it to cross over. Ven. Dr. Ashin Parami