Dhammapada - Chapter 24: Taṇhāvagga - Craving
- Translated from the Pali by Acharya Buddharakkhita.
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334The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).
335Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
336But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.
337This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Māra crush you again and again, as a flood crushes a reed.
338Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.
339The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts.
340Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom.
341Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay.
342Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.
343Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving.
344There is one who, turning away from desire (for household life) takes to the life of the forest (i.e. Of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage!
345–346That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.
347Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world.
348Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death.
349For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed.
350He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Māra's fetter.
351He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body.
352He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.
353A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher?
354The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering.
355Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.
356Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.
357Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.
358Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.
359Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.
334Manujassa pamattacārino,
Taṇhā vaḍḍhati māluvā viya;
So plavatī hurā huraṁ,
Phalamicchaṁva vanasmi vānaro.
335Yaṁ esā sahate jammī,
taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti,
abhivaṭṭhaṁva bīraṇaṁ.
336Yo cetaṁ sahate jammiṁ,
taṇhaṁ loke duraccayaṁ;
Sokā tamhā papatanti,
udabinduva pokkharā.
337Taṁ vo vadāmi bhaddaṁ vo,
yāvantettha samāgatā;
Taṇhāya mūlaṁ khaṇatha,
usīratthova bīraṇaṁ;
Mā vo naḷaṁva sotova,
māro bhañji punappunaṁ.
338Yathāpi mūle anupaddave daḷhe,
Chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate,
Nibbattatī dukkhamidaṁ punappunaṁ.
339Yassa chattiṁsati sotā,
manāpasavanā bhusā;
Mahāvahanti duddiṭṭhiṁ,
saṅkappā rāganissitā.
340Savanti sabbadhi sotā,
latā uppajja tiṭṭhati;
Tañca disvā lataṁ jātaṁ,
mūlaṁ paññāya chindatha.
341Saritāni sinehitāni ca,
Somanassāni bhavanti jantuno;
Te sātasitā sukhesino,
Te ve jātijarūpagā narā.
342Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Saṁyojanasaṅgasattakā,
Dukkhamupenti punappunaṁ cirāya.
343Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Tasmā tasiṇaṁ vinodaye,
Ākaṅkhanta virāgamattano.
344Yo nibbanatho vanādhimutto,
Vanamutto vanameva dhāvati;
Taṁ puggalametha passatha,
Mutto bandhanameva dhāvati.
345Na taṁ daḷhaṁ bandhanamāhu dhīrā,
Yadāyasaṁ dārujapabbajañca;
Sārattarattā maṇikuṇḍalesu,
Puttesu dāresu ca yā apekkhā.
346Etaṁ daḷhaṁ bandhanamāhu dhīrā,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
Etampi chetvāna paribbajanti,
Anapekkhino kāmasukhaṁ pahāya.
347Ye rāgarattānupatanti sotaṁ,
Sayaṅkataṁ makkaṭakova jālaṁ;
Etampi chetvāna vajanti dhīrā,
Anapekkhino sabbadukkhaṁ pahāya.
348Muñca pure muñca pacchato,
Majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso,
Na punaṁ jātijaraṁ upehisi.
349Vitakkamathitassa jantuno,
Tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati,
Esa kho daḷhaṁ karoti bandhanaṁ.
350Vitakkūpasame ca yo rato,
Asubhaṁ bhāvayate sadā sato;
Esa kho byanti kāhiti,
Esa checchati mārabandhanaṁ.
351Niṭṭhaṅgato asantāsī,
vītataṇho anaṅgaṇo;
Acchindi bhavasallāni,
antimoyaṁ samussayo.
352Vītataṇho anādāno,
Niruttipadakovido;
Akkharānaṁ sannipātaṁ,
Jaññā pubbāparāni ca;
Sa ve "antimasārīro,
Mahāpañño mahāpuriso"ti vuccati.
353Sabbābhibhū sabbavidūhamasmi,
Sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto,
Sayaṁ abhiññāya kamuddiseyyaṁ.
354Sabbadānaṁ dhammadānaṁ jināti,
Sabbarasaṁ dhammaraso jināti;
Sabbaratiṁ dhammarati jināti,
Taṇhakkhayo sabbadukkhaṁ jināti.
355Hananti bhogā dummedhaṁ,
no ca pāragavesino;
Bhogataṇhāya dummedho,
hanti aññeva attanaṁ.
356Tiṇadosāni khettāni,
rāgadosā ayaṁ pajā;
Tasmā hi vītarāgesu,
dinnaṁ hoti mahapphalaṁ.
357Tiṇadosāni khettāni,
dosadosā ayaṁ pajā;
Tasmā hi vītadosesu,
dinnaṁ hoti mahapphalaṁ.
358Tiṇadosāni khettāni,
mohadosā ayaṁ pajā;
Tasmā hi vītamohesu,
dinnaṁ hoti mahapphalaṁ.
359Tiṇadosāni khettāni,
icchādosā ayaṁ pajā;
Tasmā hi vigaticchesu,
dinnaṁ hoti mahapphalaṁ.