Chapter 24

Craving

26 verses

1 Global #334

The craving of the man who lives carelessly increases like the māluvā creeper. He runs from existence to existence, like a monkey in the jungle (leaping from tree to tree) in search of fruit.
2 Global #335

Whoever in the world is overcome by this wretched, adhesive craving, his sorrows grows like the bīraṇa grass that is rained upon.
3 Global #336

Whoever in the world overcomes this wretched, adhesive craving, so difficult to overcome, his sorrows fall from him like drops of water from the lotus leaf.
4 Global #337

I tell you this: Be of good cheer, as many of you as are here assembled. Dig out the root of craving, as the seeker of the usīra (digs out) the bīraṇa grass. Don’t let Mara (the Evil One) break you again and again as a river (in spate) breaks the reed.
5 Global #338

Just as a felled tree shoots (up) again if the root is uninjured and stout, so this suffering (of ours) arises again and again if the propensity to craving is not destroyed.
6 Global #339

The currents of his passion-based thoughts carry him away, that man of wrong views for whom the thirty-six streams (of craving)¹⁹ flowing towards what is pleasurable are strong.
7 Global #340

The streams (of craving) flow everywhere, (and) the creeper (of craving) having sprung up remains (clasping its objects). Seeing that creeper sprung up, sever its root with (the knife of) wisdom (paññā).
8 Global #341

Delights arise for a being, (delights) that rush on and are saturated (with craving). Those seekers after pleasure who are attached to what is agreeable, those men are indeed bound for (re)birth and old age.
9 Global #342

Attended upon by craving, the race of men run about in terror like a trapped hare. Fettered and bound (as they are), suffering befalls them again and again for a long time.
10 Global #343

Attended upon by craving, the race of men run about in terror like a trapped hare. Therefore let him allay craving, the almsman who is desirous of his own freedom from passion.
11 Global #344

Just look at him, the man who having been delivered from the jungle of craving (i.e., from the household life) and drawn to (the life of) the jungle, (nonetheless) having been thus delivered from the jungle (of craving) runs (from the jungle) to the jungle (of household life). Freed, he runs (back) to (his former) bondage.
12 Global #345

That is not a strong bond, say the wise, which is made of iron, wood, or (plaited) grass. Passionate fondness for jewelled earrings, (and) longing with regard to sons and wives –
13 Global #346

that is a strong bond, say the wise. It drags one down, is loose (fitting) yet difficult to be got rid of. This (bond) they too cut off, those longing-free ones who, giving up sensual pleasures, go forth (from the household life).
14 Global #347

The passionately lustful man falls back into the torrent (of repeated existence), just as the spider returns to (the centre of) its web (after running out and feeding on a trapped fly). This too the wise man cuts off and renounces; free from longing, he leaves behind all suffering.
15 Global #348

Give up what is ‘before’ (in time), give up what is ‘after’, give up what is ‘in between’. Crossed to the Further Shore of existence, (and) with mind wholly released, you will undergo birth and decay no more.
16 Global #349

For the person of disturbed thinking, whose passions are acute, and who looks (only) for what is ‘lovely’, craving grows apace.
17 Global #350

He who delights in calming down (his) thinking, who meditates on the (‘lovely’ as being truly) unlovely, (and) who is always mindful, he will cut through the bond of Mara (the Evil One).
18 Global #351

The one who has arrived at (spiritual) perfection, who is devoid of fear, free from craving, and without (moral) blemish, (that person) has wrenched out the darts of (mundane) existence. This is the last body (he will wear).
19 Global #352

One who is free from craving, not grasping, skilled in the explanation of (doctrinal) terms, and who would understand the words (of the Buddha’s Teaching) in context, that person is truly called ‘a wearer of his last body’, ‘very wise’, (and) ‘a great man’.
20 Global #353

I am all-conquering, all-knowing, (and) unattached to all things. All abandoning, freed through the destruction of craving, (and) having by myself thoroughly comprehended (the destruction of craving), whom should I point out (as my teacher)?²⁰
21 Global #354

The gift of the Dhamma surpasses all gifts. The taste of the Dhamma surpasses all tastes. Delight in the Dhamma surpasses all delights. The destruction of craving overcomes all suffering.
22 Global #355

Possessions strike (down) the man of evil understanding, but not those who are seekers of the Beyond. Because of his craving for possessions, the man of evil understanding strikes himself (down) as if he were striking (down) others.
23 Global #356

Weeds are the blemish of (cultivated) fields, lust of this (human) race. Hence what is given to those free from lust is productive of much fruit (in the shape of merit).
24 Global #357

Weeds are the blemish of (cultivated) fields, hatred of this (human) race. Hence what is given to those free from hate is productive of much fruit (in the shape of merit).
25 Global #358

Weeds are the blemish of (cultivated) fields, delusion of this (human) race. Hence what is given to those free from delusion is productive of much fruit (in the shape of merit).
26 Global #359

Weeds are the blemish of (cultivated) fields, covetousness of this (human) race. Hence what is given to those free from covetousness is productive of much fruit (in the shape of merit).

Footnotes

19. The ‘thirty-six streams (of craving)’ are the three kinds of craving (taṇhā) – for sense pleasures, for existence, and for non-existence – multiplied by the six internal plus the six external bases (āyatana-s).

20. These are the words with which according to the Ariyapariyesanā-sutta (Majjhima-Nikāya 26), the Buddha responded when asked by a naked ascetic, shortly after his Enlightenment, who was his teacher.