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Dhammapada 334–359

Taṇhāvagga

24. Craving · Translation: Bhikkhu Sujato, SuttaCentral

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of a heedless-living personManujassa heedless·livingpamattacārino,
cravingTaṇhā growsvaḍḍhati a māluvā creepermāluvā likeviya;
theySo jumpplavatī from one thinghurā to the nexthuraṁ,
fruit·wantingPhalamicchaṁva in a forestvanasmi a langurvānaro.

When a man lives heedlessly, craving grows in them like a camel’s foot creeper. They jump from one thing to the next, like a langur greedy for fruit in a forest grove.

whoeverYaṁ thisesā is beatensahate wretchedjammī,
cravingtaṇhā in the worldloke attachmentvisattikā;
sorrowsSokā theirtassa growpavaḍḍhanti,
like rainabhivaṭṭhaṁva grassbīraṇaṁ.

Whoever is beaten by this wretched craving, this attachment to the world, their sorrow grows, like grass in the rain.

whoeverYo thiscetaṁ prevails oversahate wretchedjammiṁ,
cravingtaṇhaṁ in the worldloke hard to get overduraccayaṁ;
sorrowsSokā from themtamhā fallpapatanti,
like a drop of waterudabinduva from a lotus-leafpokkharā.

But whoever prevails over this wretched craving, so hard to get over in the world, their sorrows fall from them, like a drop from a lotus-leaf.

thatTaṁ to youvo I sayvadāmi goodbhaddaṁ to youvo,
as many as + hereyāvantettha gatheredsamāgatā;
of cravingTaṇhāya the rootmūlaṁ dig upkhaṇatha,
like usīra grassusīratthova grassbīraṇaṁ;
do notMā youvo like a reednaḷaṁva like a streamsotova,
Māramāro may breakbhañji again and againpunappunaṁ.

I say this to you, good people, all those who have gathered here: dig up the root of craving, as you’d dig up grass in search of roots. Don’t let Māra break you again and again, like a stream breaking a reed.

just asYathāpi in the rootmūle undamagedanupaddave strongdaḷhe,
even if cut downChinnopi a treerukkho again indeedpunareva growsrūhati;
even soEvampi the tendency to cravingtaṇhānusaye not pulled outanūhate,
springs upNibbattatī this sufferingdukkhamidaṁ again and againpunappunaṁ.

A tree grows back even when cut down, so long as its roots are strong and undamaged; suffering springs up again and again, so long as the tendency to craving is not pulled out.

of whomYassa thirty-sixchattiṁsati streamssotā,
pleasure·flowingmanāpasavanā mightybhusā;
strongly·carryMahāvahanti one of low viewsduddiṭṭhiṁ,
thoughtssaṅkappā attached to lustrāganissitā.

A person of low views in whom the thirty-six streams that flow to pleasure are mighty, is swept away by lustful thoughts.

flowSavanti everywheresabbadhi streamssotā,
a weedlatā springs upuppajja remainstiṭṭhati;
that + and·andTañca seeingdisvā the weedlataṁ bornjātaṁ,
the rootmūlaṁ with wisdompaññāya cutchindatha.

The streams flow everywhere; a weed springs up and remains. Seeing this weed that has been born, cut the root with wisdom.

flowingSaritāni from cravingsinehitāni andca,
joysSomanassāni arebhavanti of a personjantuno;
theyTe pleasure·attachedsātasitā seekers of happinesssukhesino,
theyTe indeedve birth·old age·subject tojātijarūpagā peoplenarā.

A personage’s joys flow from senses and cravings. Seekers of happiness, bent on pleasure, continue to be reborn and grow old.

by thirstTasiṇāya governedpurakkhatā peoplepajā,
about·crawlParisappanti rabbit + likesasova trappedbandhito;
fetter·bond·attachedSaṁyojanasaṅgasattakā,
pain·returnDukkhamupenti time and againpunappunaṁ for a long timecirāya.

People governed by thirst, crawl about like a trapped rabbit. Bound and fettered, for a long time they return to pain time and again.

by thirstTasiṇāya governedpurakkhatā peoplepajā,
around·crawlParisappanti like a rabbitsasova trappedbandhito;
thereforeTasmā thirsttasiṇaṁ should dispelvinodaye,
longingĀkaṅkhanta for dispassion for oneselfvirāgamattano.

People governed by thirst, crawl about like a trapped rabbit. That’s why one who longs for dispassion should dispel thirst.

whoYo free from desirenibbanatho intent on the junglevanādhimutto,
free from the jungleVanamutto to the jungle indeedvanameva runsdhāvati;
thisTaṁ individualpuggalametha look atpassatha,
freedMutto to bondage indeedbandhanameva runsdhāvati.

Unsnarled, they set out for the jungle, then they run right back to the jungle they left behind. Just look at this individual! Freed, they run to bondage.

notNa thattaṁ strongdaḷhaṁ shackle, they saybandhanamāhu the attentivedhīrā,
that is made of ironYadāyasaṁ or wood or knotsdārujapabbajañca;
obsession withSārattarattā jeweled earringsmaṇikuṇḍalesu,
for childrenPuttesu for partnersdāresu andca whichyā concernapekkhā.

The attentive say that shackle is not strong that’s made of iron, wood, or knots. But obsession with jeweled earrings, concern for your partners and children:

thisEtaṁ strongdaḷhaṁ shackle, they saybandhanamāhu attentive onesdhīrā,
dragging downOhārinaṁ slacksithilaṁ hard to escapeduppamuñcaṁ;
this tooEtampi having cutchetvāna they go forthparibbajanti,
unconcernedAnapekkhino sensual pleasurekāmasukhaṁ having given uppahāya.

this, say the attentive, is a strong shackle dragging the indulgent down, hard to escape. Having cut this one too they go forth, unconcerned, having given up sensual pleasures.

those whoYe besotted by lust they fallrāgarattānupatanti into the streamsotaṁ,
self-madeSayaṅkataṁ like a spidermakkaṭakova webjālaṁ;
this one tooEtampi having cutchetvāna they proceedvajanti the attentivedhīrā,
unconcernedAnapekkhino all sufferingsabbadukkhaṁ having given uppahāya.

Besotted by lust they fall into the stream, like a spider caught in the web she wove. The attentive proceed, having cut this one too, unconcerned, having given up all suffering.

let go ofMuñca the pastpure let go ofmuñca the future,pacchato,
the presentMajjhe let go ofmuñca of rebirthbhavassa having gone beyond;pāragū;
in every respectSabbattha with heart freed,vimuttamānaso,
notNa againpunaṁ to rebirth and old agejātijaraṁ you will comeupehisi.

Let go of the past, let go of the future, let go of the present, having gone beyond rebirth. With your heart freed in every respect, you’ll not come again to rebirth and old age.

thought·churnedVitakkamathitassa of a personjantuno,
strong·passionTibbarāgassa of one focusing on beautysubhānupassino;
more and moreBhiyyo cravingtaṇhā forth·growpavaḍḍhati,
thisEsa indeedkho stoutdaḷhaṁ makeskaroti a bondbandhanaṁ.

For a personage churned by thoughts, very lustful, focusing on beauty, their craving grows and grows, tying them with a stout bond.

in the calming of thoughtsVitakkūpasame butca whoyo lovesrato,
the unlovelyAsubhaṁ developsbhāvayate alwayssadā mindfulsato;
this oneEsa surelykho cravingbyanti will eliminatekāhiti,
this oneEsa will cut offchecchati the bonds of Māramārabandhanaṁ.

But one who loves to calm their thoughts, developing perception of ugliness, ever mindful, will surely eliminate that craving, cutting off the bonds of Māra.

conclusion·goneNiṭṭhaṅgato unafraid,asantāsī,
rid of·cravingvītataṇho free of blemish;anaṅgaṇo;
has struck downAcchindi the arrows flying to future lives,bhavasallāni,
last·thisantimoyaṁ bag of bones.samussayo.

One who is confident, unafraid, rid of craving, free of blemish, having struck down the arrows flying to future lives, this bag of bones is their last.

rid·cravingVītataṇho without·graspinganādāno,
definition·term·expertNiruttipadakovido;
of syllablesAkkharānaṁ structuresannipātaṁ,
knowingJaññā sequencepubbāparāni andca;
theySa indeedve final·body“antimasārīro,
great·wisdomMahāpañño great·person·quotation markermahāpuriso”ti is saidvuccati.

Rid of craving, free of grasping, expert in the definition of terms, knowing the correct structure and sequence of syllables, they are said to be one who bears their final body, one of great wisdom, a great person.

vanquisher of allSabbābhibhū all·knowersabbavidūhamasmi,
in the midst of allSabbesu thingsdhammesu unsulliedanūpalitto;
all·giving upSabbañjaho in the ending of cravingtaṇhakkhaye freedvimutto,
myselfSayaṁ having knownabhiññāya whom + up·should point outkamuddiseyyaṁ.

I am the vanquisher of all, the knower of all, unsullied in the midst of all things. I’ve given up all, freed in the ending of craving. Since I know for myself, whose follower should I be?

all·giftSabbadānaṁ teaching·giftdhammadānaṁ surmountsjināti,
all·tasteSabbarasaṁ teaching·tastedhammaraso surmountsjināti;
all·joySabbaratiṁ teaching·joydhammarati surmountsjināti,
craving·endingTaṇhakkhayo all·sufferingsabbadukkhaṁ surmountsjināti.

The gift of the teaching surmounts all other gifts; the taste of the teaching surmounts all other tastes; the joy of the teaching surmounts all other joys; the ending of craving surmounts all suffering.

they ruinHananti richesbhogā bad·wisdomdummedhaṁ,
notno butca far shore·gopāragavesino;
wealth·cravingBhogataṇhāya a simpletondummedho,
ruinshanti others andaññeva themselvesattanaṁ.

Riches ruin a simpleton, but not a seeker of the far shore. From craving for wealth, a simpleton ruins themselves and others.

weed·baneTiṇadosāni cropskhettāni,
greed·banerāgadosā theseayaṁ folkpajā;
thereforeTasmā indeedhi in those rid of greedvītarāgesu,
givendinnaṁ ishoti very fruitfulmahapphalaṁ.

Weeds are the bane of crops, but greed is these folk’s bane. That’s why a gift to one rid of greed is so very fruitful.

weed·banesTiṇadosāni cropskhettāni,
hate·banedosadosā thisayaṁ folkpajā;
thereforeTasmā indeedhi in ones rid of hatevītadosesu,
give·givendinnaṁ ishoti great·very·fruitmahapphalaṁ.

Weeds are the bane of crops, but hate is these folk’s bane. That’s why a gift to one rid of hate is so very fruitful.

weed-banesTiṇadosāni fieldskhettāni,
delusion-banemohadosā thisayaṁ folkpajā;
thereforeTasmā indeedhi for those rid of delusionvītamohesu,
a giftdinnaṁ ishoti great·fruitmahapphalaṁ.

Weeds are the bane of crops, but delusion is these folk’s bane. That’s why a gift to one rid of delusion is so very fruitful.

grass·baneTiṇadosāni of cropskhettāni,
desire·baneicchādosā thisayaṁ folkpajā;
thereforeTasmā indeedhi to those rid of desirevigaticchesu,
a giftdinnaṁ ishoti very fruitfulmahapphalaṁ.
craving·chapterTaṇhāvaggo the twenty-fourthcatuvīsatimo.

Weeds are the bane of crops, but desire is these folk’s bane. That’s why a gift to one rid of desire is so very fruitful.

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