DHP 334–359  Taṇhā vagga - Chapter 24 - Craving

334

Manujassa pamattacārino,
Taṇhā vaḍḍhati māluvā viya;
So plavatī hurā huraṁ,
Phalamicchaṁva vanasmi vānaro.

For a human who lives with |negligence::carelessness, heedlessness [pamāda]|,
|craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| grows like a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper;
he swings from one life to another,
like a monkey seeking fruit in the forest.

335

Yaṁ esā sahate jammī,
taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti,
abhivaṭṭhaṁva bīraṇaṁ.

Whoever is overcome by this |despicable::awful [jammi]| seeking,
this |entangling::ensnaring [vissatika]| craving in the world;
for him |sorrow::grief, sadness [soka]| grows,
like |vetiver grass::a fragrant grass known for its deep, tangled root system. It spreads aggressively when watered. [bīraṇa]| flourishing after the rain.

336

Yo cetaṁ sahate jammiṁ,
taṇhaṁ loke duraccayaṁ;
Sokā tamhā papatanti,
udabinduva pokkharā.

But whoever overcomes this despicable seeking,
this |difficult to overcome::hard to escape [duraccaya]| craving in the world;
for him sorrow falls away,
like a drop of water from a lotus leaf.

337

Taṁ vo vadāmi bhaddaṁ vo,
yāvantettha samāgatā;
Taṇhāya mūlaṁ khaṇatha,
usīratthova bīraṇaṁ;
Mā vo naḷaṁva sotova,
māro bhañji punappunaṁ.

This I say to you: ‘Good fortune to you,
to all of you who have gathered here’;
dig up the root of craving,
like one seeking the root of vetiver grass;
lest |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| break you,
again and again, like a |reed::tall, thin plants that grow in marshes or near water. They are weak and hollow inside and prone to easily bending or breaking from external forces. [naḷa]| in a stream.

338

Yathāpi mūle anupaddave daḷhe,
Chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate,
Nibbattatī dukkhamidaṁ punappunaṁ.

Just as, when the root remains firm and undamaged,
though the tree was cut down, it grows again;
likewise, if the underlying tendency to craving is not rooted out,
|suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| springs up again and again.

339

Yassa chattiṁsati sotā,
manāpasavanā bhusā;
Mahāvahanti duddiṭṭhiṁ,
saṅkappā rāganissitā.

In whoever the |thirty-six currents [of craving]::the eighteen ways of craving pertaining to the internal bases and the eighteen ways of craving pertaining to the external bases are described in the [AN 4.199 Taṇhā sutta - Craving](/an4.199) discourse. [chattiṃsati + sotā]|,
strongly flow towards what is pleasing;
they swiftly carry away one of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|,
due to his |passionate intentions::volitions, choices, decisions rooted in passion, intense desire, strong emotion, infatuation, obsession, lust [rāganissita]|.

340

Savanti sabbadhi sotā,
latā uppajja tiṭṭhati;
Tañca disvā lataṁ jātaṁ,
mūlaṁ paññāya chindatha.

Everywhere, these currents [of craving] flow,
the creeper sprouts and takes root;
seeing that the creeper has sprung up,
cut off its root with |wisdom::distinctive knowledge, discernment [pañña]|.

341

Saritāni sinehitāni ca,
Somanassāni bhavanti jantuno;
Te sātasitā sukhesino,
Te ve jātijarūpagā narā.

Flowing in [from all objects] and lovely,
|feelings of joy::pleasure, gladness, positive state of mind [somanassa]| arise in beings;
|clinging to comfort::attached to pleasure [sātasita]| and seeking happiness,
these persons are headed to birth and old age.

342

Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Saṁyojanasaṅgasattakā,
Dukkhamupenti punappunaṁ cirāya.

Beings, beset by |craving::wanting, desire, lit. thirst [tasiṇā]|,
wriggle like a trapped hare;
bound fast by mental fetters,
they experience suffering again and again, for a long time.

343

Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Tasmā tasiṇaṁ vinodaye,
Ākaṅkhanta virāgamattano.

Beings, beset by craving,
wriggle like a trapped hare;
therefore, one should |drive out::dispel, remove [vinodayati]| craving,
aspiring for the |fading of desire::dispassion, detachment [virāga]|.

344

Yo nibbanatho vanādhimutto,
Vanamutto vanameva dhāvati;
Taṁ puggalametha passatha,
Mutto bandhanameva dhāvati.

One who claims to be free from craving, |inclined to the forest::devoted to renunciation [vanādhimutta]|,
yet, though freed, rushes back to craving;
look at that person!
Freed, yet he hurries back to his very |chains::attachment, bondage, connection, fetter [bandhana]|!

345

Na taṁ daḷhaṁ bandhanamāhu dhīrā,
Yadāyasaṁ dārujapabbajañca;
Sārattarattā maṇikuṇḍalesu,
Puttesu dāresu ca yā apekkhā.

The wise don’t call that a strong bond,
that which is made of iron, wood, or hemp;
but the infatuation for jewels and ornaments,
and longing for children and wives.

346

Etaṁ daḷhaṁ bandhanamāhu dhīrā,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
Etampi chetvāna paribbajanti,
Anapekkhino kāmasukhaṁ pahāya.

This, the |steadfast::firm, stable, wise [dhīra]| ones call a strong bond,
weighing one down, loose yet hard to escape;
having cut even this, they wander forth,
unconcerned, having abandoned the |comfort of sensual pleasures::enjoyment of sense desire [kāmasukha]|.

347

Ye rāgarattānupatanti sotaṁ,
Sayaṅkataṁ makkaṭakova jālaṁ;
Etampi chetvāna vajanti dhīrā,
Anapekkhino sabbadukkhaṁ pahāya.

Those |filled with passion::infatuated with lust [rāgaratta]| are swept away by the current,
like a spider in its self-spun web;
having cut even this, the stable ones wander forth,
unconcerned, having abandoned all suffering.

348

Muñca pure muñca pacchato,
Majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso,
Na punaṁ jātijaraṁ upehisi.

Let go of the past, let go of the future,
let go of the present, and cross over to the Farther Shore beyond existence;
with a mind fully liberated in every way,
you will not again undergo birth and old age.

349

Vitakkamathitassa jantuno,
Tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati,
Esa kho daḷhaṁ karoti bandhanaṁ.

For a person whose mind is agitated by thoughts,
and pierced by passion, contemplating the attractive,
craving increases even more;
this indeed is what makes the bond strong.

350

Vitakkūpasame ca yo rato,
Asubhaṁ bhāvayate sadā sato;
Esa kho byanti kāhiti,
Esa checchati mārabandhanaṁ.

But whoever delights in the |stilling of thoughts::settling the mind [vitakkūpasama]|,
and is ever mindful, contemplating the unattractive;
This one will bring an end to craving,
this one will cut Māra’s bonds.

351

Niṭṭhaṅgato asantāsī,
vītataṇho anaṅgaṇo;
Acchindi bhavasallāni,
antimoyaṁ samussayo.

Having reached surety, |fearless::unshaken, not alarmed, unstartled [asantāsī]|,
without craving and |blemish free::spotless [anaṅgaṇa]|;
he has cut off the barbs of existence,
this is the final body.

352

Vītataṇho anādāno,
Niruttipadakovido;
Akkharānaṁ sannipātaṁ,
Jaññā pubbāparāni ca;
Sa ve “antimasārīro,
Mahāpañño mahāpuriso”ti vuccati.

Without craving, |without clinging::free from attachment, not grasping, not taking anything as one’s own [anādāno]|,
skilled in words and their explanations;
knowing how syllables are arranged,
which come before and which after;
the one in his final body is said to be,
‘a profoundly wise one, a great man.’

353

Sabbābhibhū sabbavidūhamasmi,
Sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto,
Sayaṁ abhiññāya kamuddiseyyaṁ.

Victorious over everything, all I have known,
yet I remain |untainted::unstained, unsullied [anūpalitta]| by all things conquered and known;
having abandoned all, liberated through the |complete ending of craving::gradual wearing away of craving, depletion of desire, extinction of longing [taṇhakkhaya]|,
thus directly knowing by myself—whom should I point to as my teacher? ^[1]

354

Sabbadānaṁ dhammadānaṁ jināti,
Sabbarasaṁ dhammaraso jināti;
Sabbaratiṁ dhammarati jināti,
Taṇhakkhayo sabbadukkhaṁ jināti.

The gift of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| surpasses all other gifts,
the taste of the Dhamma surpasses all flavors;
the delight in the Dhamma surpasses all delights,
the ending of craving overcomes all suffering.

355

Hananti bhogā dummedhaṁ,
no ca pāragavesino;
Bhogataṇhāya dummedho,
hanti aññeva attanaṁ.

|Riches::property, possessions [bhoga]| destroy the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|,
but not the one who seeks liberation;
the undiscerning person, driven by craving for riches,
destroys not just others, but himself as well.

356

Tiṇadosāni khettāni,
rāgadosā ayaṁ pajā;
Tasmā hi vītarāgesu,
dinnaṁ hoti mahapphalaṁ.

Fields are spoiled by weeds,
this population is spoiled by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|;
therefore, in those free from passion,
a gift bears great fruit.

357

Tiṇadosāni khettāni,
dosadosā ayaṁ pajā;
Tasmā hi vītadosesu,
dinnaṁ hoti mahapphalaṁ.

Fields are spoiled by weeds,
this population is spoiled by |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|;
therefore, in those free from aversion,
a gift bears great fruit.

358

Tiṇadosāni khettāni,
mohadosā ayaṁ pajā;
Tasmā hi vītamohesu,
dinnaṁ hoti mahapphalaṁ.

Fields are spoiled by weeds,
this population is spoiled by |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|;
therefore, in those free from delusion,
a gift bears great fruit.

359

Tiṇadosāni khettāni,
icchādosā ayaṁ pajā;
Tasmā hi vigaticchesu,
dinnaṁ hoti mahapphalaṁ.

Fields are spoiled by weeds,
this population is spoiled by |longing::wish, desire [iccha]|;
therefore, in those free from longing,
a gift bears great fruit.