Other Translations: Deutsch , Eesti keel , Tiếng Việt
From: ,
Khuddakanikāya Collection of Minor Texts Minor Collection
Dhammapada Verses of Dhamma Sayings of the Dhamma 334–359
Taṇhāvagga The Craving Chapter 24. Craving
Kapilamacchavatthu
Manujassa pamattacārino, For a person who lives negligently, When a man lives heedlessly,
Taṇhā vaḍḍhati māluvā viya; craving grows like vines; craving grows in them like a camel’s foot creeper.
So plavatī hurā huraṁ, they drift from life to life, They jump from one thing to the next, like a langur
Phalamicchaṁva vanasmi vānaro. like a monkey in the forest wishing for fruit. greedy for fruit in a forest grove.
Yaṁ esā sahate jammī, When one is overcome by that which is despicable - Whoever is beaten by this wretched craving,
taṇhā loke visattikā; craving, which keeps us stuck in the world - this attachment to the world,
Sokā tassa pavaḍḍhanti, then sorrow grows in them, their sorrow grows,
abhivaṭṭhaṁva bīraṇaṁ. like weeds after rain. like grass in the rain.
Yo cetaṁ sahate jammiṁ, When one overcomes that which is despicable - But whoever prevails over this wretched craving,
taṇhaṁ loke duraccayaṁ; craving, which is so hard to transcend in this world - so hard to get over in the world,
Sokā tamhā papatanti, then sorrow falls away from them, their sorrows fall from them,
udabinduva pokkharā. like drops of water from a lotus. like a drop from a lotus-leaf.
Taṁ vo vadāmi bhaddaṁ vo, I wish the best to all of you I say this to you, good people,
yāvantettha samāgatā; that are gathered here - all those who have gathered here:
Taṇhāya mūlaṁ khaṇatha, dig up the root of craving, dig up the root of craving,
usīratthova bīraṇaṁ; as one seeks the root of a weed; as you’d dig up grass in search of roots.
Mā vo naḷaṁva sotova, do not let Māra subdue you again and again, Don’t let Māra break you again and again,
māro bhañji punappunaṁ. like a stream does to reeds. like a stream breaking a reed.
Sūkarapotikāvatthu
Yathāpi mūle anupaddave daḷhe, As long as its root is undisturbed and strong, A tree grows back even when cut down,
Chinnopi rukkho punareva rūhati; a felled tree grows again. so long as its roots are strong and undamaged;
Evampi taṇhānusaye anūhate, In the same way, as long as the tendency towards craving is not destroyed, suffering springs up again and again,
Nibbattatī dukkhamidaṁ punappunaṁ. it produces suffering again and again. so long as the tendency to craving is not pulled out.
Yassa chattiṁsati sotā, If the 36 streams A person of low views
manāpasavanā bhusā; are flowing strongly towards what one likes, in whom the thirty-six streams
Mahāvahanti duddiṭṭhiṁ, then one is swept along by harmful views that flow to pleasure are mighty,
saṅkappā rāganissitā. and attitudes based on passion. is swept away by lustful thoughts.
Savanti sabbadhi sotā, Streams flow everywhere, The streams flow everywhere;
latā uppajja tiṭṭhati; creepers appear and remain; a weed springs up and remains.
Tañca disvā lataṁ jātaṁ, having seen the birth of the creeper, Seeing this weed that has been born,
mūlaṁ paññāya chindatha. cut its root with wisdom. cut the root with wisdom.
Saritāni sinehitāni ca, Currents of infatuation A personage’s joys
Somanassāni bhavanti jantuno; and elation exist in people; flow from senses and cravings.
Te sātasitā sukhesino, those who are addicted to comfort, seeking pleasure, Seekers of happiness, bent on pleasure,
Te ve jātijarūpagā narā. arrive at rebirth and decrepitude. continue to be reborn and grow old.
Tasiṇāya purakkhatā pajā, Pursued by craving, People governed by thirst,
Parisappanti sasova bandhito; people thrash about like a trapped rabbit; crawl about like a trapped rabbit.
Saṁyojanasaṅgasattakā, bound by attachment and adherence, Bound and fettered, for a long time
Dukkhamupenti punappunaṁ cirāya. they come to suffering again and again for a long time. they return to pain time and again.
Tasiṇāya purakkhatā pajā, Pursued by craving, People governed by thirst,
Parisappanti sasova bandhito; people thrash about like a trapped rabbit; crawl about like a trapped rabbit.
Tasmā tasiṇaṁ vinodaye, therefore, one should remove craving, That’s why one who longs for dispassion
Ākaṅkhanta virāgamattano. wishing to be dispassionate. should dispel thirst.
Vibbhantabhikkhuvatthu
Yo nibbanatho vanādhimutto, One who has left the forest yet is intent upon the forest, Unsnarled, they set out for the jungle,
Vanamutto vanameva dhāvati; though free from the forest, runs back to the forest. then they run right back to the jungle they left behind.
Taṁ puggalametha passatha, Look at that person; Just look at this individual!
Mutto bandhanameva dhāvati. although free, they run back to imprisonment. Freed, they run to bondage.
Bandhanāgāravatthu
Na taṁ daḷhaṁ bandhanamāhu dhīrā, The wise say that prisons The attentive say that shackle is not strong
Yadāyasaṁ dārujapabbajañca; made of iron, wood, and thatch that’s made of iron, wood, or knots.
Sārattarattā maṇikuṇḍalesu, are not as strong as But obsession with jeweled earrings,
Puttesu dāresu ca yā apekkhā. obsession with jewelry, children, and spouses. concern for your partners and children:
Etaṁ daḷhaṁ bandhanamāhu dhīrā, The wise say that this is a strong prison this, say the attentive, is a strong shackle
Ohārinaṁ sithilaṁ duppamuñcaṁ; which oppresses the lax and is hard to escape from. dragging the indulgent down, hard to escape.
Etampi chetvāna paribbajanti, They break free and become renunciants, Having cut this one too they go forth,
Anapekkhino kāmasukhaṁ pahāya. leaving behind sensual pleasure without looking back. unconcerned, having given up sensual pleasures.
Khemātherīvatthu
Ye rāgarattānupatanti sotaṁ, Those who fall into the stream of passion Besotted by lust they fall into the stream,
Sayaṅkataṁ makkaṭakova jālaṁ; are like a spider stuck in its own web. like a spider caught in the web she wove.
Etampi chetvāna vajanti dhīrā, The wise break free and move on, The attentive proceed, having cut this one too,
Anapekkhino sabbadukkhaṁ pahāya. leaving behind all suffering without looking back. unconcerned, having given up all suffering.
Uggasenavatthu
Muñca pure muñca pacchato, Be free before, be free after, Let go of the past, let go of the future,
Majjhe muñca bhavassa pāragū; be free in the middle; transcend existence. let go of the present, having gone beyond rebirth.
Sabbattha vimuttamānaso, With a mind liberated everywhere, With your heart freed in every respect,
Na punaṁ jātijaraṁ upehisi. do not return again to birth and decrepitude. you’ll not come again to rebirth and old age.
Cūḷadhanuggahapaṇḍitavatthu
Vitakkamathitassa jantuno, When one has disturbed thoughts, For a personage churned by thoughts,
Tibbarāgassa subhānupassino; strong passion, and fixation on beauty, very lustful, focusing on beauty,
Bhiyyo taṇhā pavaḍḍhati, then craving grows ever greater their craving grows and grows,
Esa kho daḷhaṁ karoti bandhanaṁ. and makes a strong prison. tying them with a stout bond.
Vitakkūpasame ca yo rato, One who approves of tranquil thought, But one who loves to calm their thoughts,
Asubhaṁ bhāvayate sadā sato; who has cultivated awareness of non-beauty and is always mindful, developing perception of ugliness, ever mindful,
Esa kho byanti kāhiti, will put an end to that craving will surely eliminate that craving,
Esa checchati mārabandhanaṁ. and break free of Māra’s prison. cutting off the bonds of Māra.
Māravatthu
Niṭṭhaṅgato asantāsī, When one has reached the final destination, is fearless, One who is confident, unafraid,
vītataṇho anaṅgaṇo; free of craving, flawless, rid of craving, free of blemish,
Acchindi bhavasallāni, and has broken the thorn of existence, having struck down the arrows flying to future lives,
antimoyaṁ samussayo. then they bear their last body. this bag of bones is their last.
Vītataṇho anādāno, When one is free of craving, taking nothing, Rid of craving, free of grasping,
Niruttipadakovido; and is a master of words and phrases expert in the definition of terms,
Akkharānaṁ sannipātaṁ, who knows the proper grouping knowing the correct
Jaññā pubbāparāni ca; and sequencing of sentences, structure and sequence of syllables,
Sa ve “antimasārīro, then they are called a bearer of their last body, they are said to be one who bears their final body,
Mahāpañño mahāpuriso”ti vuccati. a great person of great wisdom. one of great wisdom, a great person.
Upakājīvakavatthu
Sabbābhibhū sabbavidūhamasmi, I have conquered all, I know all; I am the champion, the knower of all,
Sabbesu dhammesu anūpalitto; amidst all things I am unsullied; unsullied in the midst of all things.
Sabbañjaho taṇhakkhaye vimutto, I have relinquished everything and I am liberated through the elimination of craving - I’ve given up all, freed in the ending of craving.
Sayaṁ abhiññāya kamuddiseyyaṁ. knowing this directly and personally, who could I indicate as my teacher? Since I know for myself, whose follower should I be?
Sakkapañhavatthu
Sabbadānaṁ dhammadānaṁ jināti, The gift of Dhamma trumps all gifts, The gift of the teaching surmounts all other gifts;
Sabbarasaṁ dhammaraso jināti; the taste of Dhamma trumps all tastes, the taste of the teaching surmounts all other tastes;
Sabbaratiṁ dhammarati jināti, the appreciation of Dhamma trumps all appreciation, the joy of the teaching surmounts all other joys;
Taṇhakkhayo sabbadukkhaṁ jināti. the elimination of craving trumps all suffering. the ending of craving surmounts all suffering.
Aputtakaseṭṭhivatthu
Hananti bhogā dummedhaṁ, Wealth destroys a fool Riches ruin a simpleton,
no ca pāragavesino; who does not seek transcendence; but not a seeker of the far shore.
Bhogataṇhāya dummedho, a fool who craves wealth From craving for wealth, a simpleton
hanti aññeva attanaṁ. harms both self and others. ruins themselves and others.
Aṅkuravatthu
Tiṇadosāni khettāni, Grass is the defect of fields, Weeds are the bane of crops,
rāgadosā ayaṁ pajā; passion is the defect of this generation; but greed is these folk’s bane.
Tasmā hi vītarāgesu, therefore a gift given to those free of passion That’s why a gift to one rid of greed
dinnaṁ hoti mahapphalaṁ. is of great benefit. is so very fruitful.
Tiṇadosāni khettāni, Grass is the defect of fields, Weeds are the bane of crops,
dosadosā ayaṁ pajā; hatred is the defect of this generation; but hate is these folk’s bane.
Tasmā hi vītadosesu, therefore a gift given to those free of hate That’s why a gift to one rid of hate
dinnaṁ hoti mahapphalaṁ. is of great benefit. is so very fruitful.
Tiṇadosāni khettāni, Grass is the defect of fields, Weeds are the bane of crops,
mohadosā ayaṁ pajā; delusion is the defect of this generation; but delusion is these folk’s bane.
Tasmā hi vītamohesu, therefore a gift given to those free of delusion That’s why a gift to one rid of delusion
dinnaṁ hoti mahapphalaṁ. is of great benefit. is so very fruitful.
Tiṇadosāni khettāni, Grass is the defect of fields, Weeds are the bane of crops,
icchādosā ayaṁ pajā; craving is the defect of this generation; but desire is these folk’s bane.
Tasmā hi vigaticchesu, therefore a gift given to those free of craving That’s why a gift to one rid of desire
dinnaṁ hoti mahapphalaṁ. is of great benefit. is so very fruitful.
Taṇhāvaggo catuvīsatimo.