Taṇhā Vagga — The Chapter on Craving

Verse 334

This verse was spoken to the fourfold assembly concerning the story of the fish Kapila, who had been heedless in a former life.

The Buddha pointed out that craving—the thirst of desire—grows and flourishes in the heart of one who lives heedlessly, that is, one who lets life pass by without mindfulness, not developing meditation. It is like the māluvā creeper that twines around forest trees until it covers them densely. A person under the power of craving therefore wanders about seeking one object after another without end, like a monkey leaping from branch to branch in search of fruit.

The lesson is that as long as one lets the mind stay heedless, desire keeps sprouting without satisfaction. The way out lies in keeping the heart guarded with mindfulness at every moment, giving craving no chance to take root.

Verse 335

This verse was spoken to the fourfold assembly in the same setting, namely the story of the fish Kapila.

He showed the harm of base craving that spreads through the world, clinging to every object. When it overcomes someone's heart, sorrow piles up in that person, just as the bīraṇa grass grows all the greener and more lush the more it is watered by rain.

This is the ordinary law: the more one opens the heart to desire, the more suffering and sorrow increase accordingly, for whatever one desires is always changeable and prone to be lost. One who hopes for peace should therefore take care not to let craving settle in the heart.

Verse 336

This verse forms a pair with the previous one, spoken to the fourfold assembly in the story of the fish Kapila.

Where the previous verse showed the harm to one who falls under craving, this verse shows the opposite side: whoever overcomes that base craving which is so hard to escape, sorrow falls away from that person, just as a drop of water rolls off a lotus leaf, unable to cling.

The lesson is that a well-trained heart, so that craving can no longer grip it, does not soak up suffering. When desire strikes, it merely rolls past like water on a lotus leaf. This is the benefit of conquering one's own heart.

Verse 337

This verse closes the set of the story of the fish Kapila, spoken to the fourfold assembly as a warning given with loving-kindness.

The Buddha bestowed a blessing that those gathered together might prosper, and then urged them to dig up the root of craving completely, just as one who wants the uśīra root digs down to the root rather than merely cutting off the top. According to the commentary, this uprooting is done by knowledge conjoined with the path of arahantship, cutting off the craving that arises through the six sense-doors. He also warned them not to let Māra—the defilements—crush them again and again, like a flood sweeping away and breaking the reed.

The lesson is that abandoning defilements must reach down to the source, not merely address the symptoms, so that they will not sprout up again.

Verse 338

This verse was spoken to the monks concerning the story of the young sow.

He compared it thus: a tree whose root is still firm and strong will grow again even when its trunk is cut, so too with suffering. As long as the latent tendency of craving—the desire lying dormant in the disposition—is not utterly removed, suffering arises time and again.

The lesson is that abandoning defilements only on the surface is like cutting a tree and leaving the top: before long it puts forth new shoots. One must pull out the latent tendency hidden deep within to truly end suffering. This is why the teacher instructs us to develop insight until it uproots them entirely.

Verse 339

This verse was spoken to the monks in the story of the young sow.

He described the thirty-six streams of craving, strong and swift, that flow toward pleasing objects. According to the commentary, these thirty-six cravings are the three kinds of craving (craving for sensual pleasure, craving for existence, craving for non-existence) multiplied by the six internal and six external sense-bases, together forming a rushing current. Whoever still lets the mind flow along it, the thoughts based on lust carry that person of wrong view far away.

The lesson is that thoughts arising from desire lead life astray. One who hopes to escape suffering must therefore watch the mind to see which current it is flowing along, and then go against the stream with mindfulness and wisdom.

Verse 340

This verse was spoken to the monks in the story of the young sow.

He showed that the streams of craving flow and spread through every object, and that craving is like a creeper that sprouts up and twines around everything. He urged: when you see that flourishing creeper of craving, cut its root with wisdom, which according to the commentary means the wisdom conjoined with the path.

The lesson is that desire is no different from a creeper which, if left alone, will twine and bind tightly. The practitioner must watch to see it early and use wisdom to cut it at the root—not merely pluck leaves and tips, which is not enough to stop its growth.

Verse 341

This verse was spoken to the monks in the story of the young sow.

He pointed out the cycle of beings of the world who are full of joyful delight, their hearts moist with fondness—which according to the commentary means soaked with the sticky sap of craving. These people are absorbed in seeking pleasure and comfort, and so they must return to reach birth and old age again and again without end.

The lesson is that happiness built on desire is in truth the seed of birth and aging in future existences. The more one runs after enjoyment, the more one binds oneself to the round of rebirth. The teacher therefore invites us to see the harm and loosen our clinging to fleeting pleasures.

Verse 342

This verse was spoken to the monks in the story of the young sow.

He described the condition of beings encircled by craving until their hearts tremble and quake, so that they must writhe in distress like a hare caught in a snare. According to the commentary, they are bound fast by the ten fetters and the seven attachments of defilement, beginning with lust, and so must undergo suffering again and again for a long time.

The lesson is that desire not only brings pleasure when fulfilled, but also makes one tremble in fear of loss. The more one struggles, the tighter one is bound, like a hare in a snare. One who would be free must learn to stop struggling, loosen clinging, and gradually undo the bonds with wisdom.

Verse 343

This verse was spoken to the monks in the story of the young sow, forming a pair with the previous verse.

Where the previous verse showed the condition of beings writhing like a hare caught in a snare because they are encircled by craving, this verse gives the practice in summary: a monk who wishes for his own freedom from lust, attaining dispassion, should therefore dispel the craving that makes him tremble.

The lesson is that once one sees craving to be the cause of the struggling that is suffering, one must set about removing it at its very self, not merely lament the suffering. One resolved to escape suffering therefore strives to reduce the desire in his own heart little by little until it is ended.

Verse 344

This verse was spoken to the fourfold assembly concerning the story of the monk who longed to disrobe.

He pointed to a person who once left the thicket—that is, abandoned the household life—his mind inclined toward the forest, meaning austerity or the practice of striving. Having escaped the home, he yet runs back into the forest of craving, the bond that binds one to household life. He invited them to see how this person, freed from bondage, still runs back to his former bondage.

The lesson is that turning back to what one has already renounced is truly regrettable. One who has traveled halfway out and then turns back grows weary in vain. The teacher therefore warns us to keep our resolve firm and not let desire drag us back into the old bonds.

Verse 345

This verse was spoken to the monks who saw a thief in bondage, concerning the story of the prison.

He showed that the wise do not regard a fetter made of iron, wood, or reed grass as a truly strong bond, for such things can still be undone. Rather, he pointed out that infatuation with jeweled ornaments, and longing for children and wife, is a fetter far stronger.

The lesson is that true bondage lies not outside the body but in the heart bound by love and possessiveness. An outer prison still has a day of release, but the prison of clinging to loved ones and cherished things binds across lives and rebirths; only by loosening the heart can one be freed.

Verse 346

This verse forms a pair with the previous one, spoken to the monks who saw a thief in bondage in the story of the prison.

He explained further that the fetter of infatuation, the wise say, drags one down to sink into low places, and outwardly appears slack, not tightly binding, yet in truth is very hard to loosen. Even so, those endowed with wisdom still cut that fetter and, abandoning sensual pleasure, go forth without longing.

The lesson is that desire often deceives us into feeling it is light enough to bear, yet it in fact binds most tightly. Those who are brave enough to cut it and abandon sensual pleasure are the true wise ones. He shows the way, that freedom is real for one willing to give up.

Verse 347

This verse was spoken to the Elder Nun Khemā concerning her own story.

He compared beings inflamed with lust to those who fall into the stream of craving like a spider caught in the web it spun itself—that is, they build a bond with their own hands and then are caught in that very bond. But the wise who cut through the stream of craving are without longing and have abandoned all suffering.

The lesson is that most of our suffering we create ourselves through our own desire, like a spider spinning a web and getting caught in it. One who would be free must be brave enough to cut the web he himself has spun—that is, to loosen lust and clinging from the heart—and so become free of the net he laid for himself.

Verse 348

This verse was spoken to Uggasena concerning the story of Uggasena, the merchant's son.

He taught to let go of the past, the future, and the present—which according to the commentary means to let go of clinging and craving toward the aggregates in all three times—so as to cross beyond existence. When the mind is released everywhere, one will no longer come to birth and old age again.

The lesson is that our hearts often carry the past that has gone, worry over the future not yet come, and grip the present tightly, so suffering weighs heavy. He shows the way: set down all three times, and the heart becomes light and free. This is the path to ending birth and aging.

Verse 349

This verse was spoken to the young monk who longed to disrobe, concerning the story of Cūḷadhanuggaha the wise.

He showed the harm to one tormented by wrong thoughts—that is, disturbed by unwholesome trains of thinking—of fierce lust, who constantly sees objects as beautiful. Such a person has craving that increases more and more, and is said to be making his fetter firm for himself.

The lesson is that dwelling on things as desirable and delightful is like watering craving so it grows. The more one thinks, the more one desires; the more one desires, the tighter one binds oneself. The practitioner should therefore guard against mental fabrication in the direction of lust, and turn instead to see things as they truly are.

Verse 350

This verse forms a pair with the previous one, spoken to the young monk who longed to disrobe in the story of Cūḷadhanuggaha the wise.

Where the previous verse showed one who makes a fetter for himself, this verse shows the opposite: one who delights in the calming of wrong thoughts—which according to the commentary means the first jhāna taking the foul as its object, able to quiet wrong thinking. That one, ever mindful, developing meditation on the foul, contemplating the unloveliness of the body, will make an end of craving and cut the bond of Māra.

The lesson is that the remedy for lust is to see truly that this body is neither lovely nor lasting, together with guarding mindfulness. When the mind grows calm from restless thinking, craving dries up. This is the way to cut the bondage that Māra has laid.

Verse 351

This verse was spoken to Māra the Evil One concerning the story of Māra.

He showed the qualities of the arahant who has reached the goal, meaning the fruit of arahantship. He is free from fear, without craving, without blemish. He has cut off the darts leading to existence, so this body is his last body, needing no more rebirth.

The lesson is that as long as craving remains, there are still darts that carry one to birth in existence after existence. But once craving is utterly removed, the heart is free of fear and alarm, for there is nothing left to fear losing. This is the ease of one who has reached the end of suffering.

Verse 352

This verse was spoken to Māra the Evil One in the story of Māra, following the previous verse.

He showed a further quality of the arahant: one without craving, without grasping, who is also skilled in the analysis of language—which according to the commentary means the discrimination of language along with the remaining discriminations—who knows the assembly of syllables and their beginning and end. Such a one can be called one bearing his last body, of great wisdom, a great being.

The lesson is that the ending of craving does not diminish wisdom; rather, it becomes the foundation for wisdom to grow all the more refined. One whose heart is empty of clinging sees things clearly. This is the true grandeur of one freed from suffering.

Verse 353

This verse was the Buddha's reply to the ascetic Upaka, when the Buddha, newly enlightened, was dwelling at the foot of the Bodhi tree, concerning the story of Upaka, who asked who his teacher was.

He proclaimed that he was the one who conquered and fully knew all things, unstained by craving and views in all three levels of phenomena. He had abandoned all things, freed by the ending of craving. Having realized it supremely by himself, whom then should he point to as teacher? According to the commentary, when one has come to know this much by oneself, there is no need to name any preceptor or teacher.

The lesson is that the Fully Enlightened Buddha attained awakening by himself, with no teacher to instruct him. This shows his being self-arisen (sayambhū), awakened by the perfection of wisdom he had cultivated himself, able to be a perfect refuge for all beings.

Verse 354

This verse was spoken to Sakka, king of the gods, and the deities, concerning the story of Sakka, who asked four questions.

He showed four excellences: the gift of the Dhamma surpasses all gifts, the taste of the Dhamma surpasses all tastes, delight in the Dhamma surpasses all delights, and the ending of craving surpasses all suffering. According to the commentary, the taste of the Dhamma is the thirty-seven factors of enlightenment and the nine supramundane states, while the ending of craving is the fruit of arahantship that utterly cuts off suffering in the round of rebirth.

The lesson is that although the gift of material things bears great fruit, giving the Dhamma to others so they gain wisdom is more excellent still, for it leads to lasting freedom from suffering. One who has the chance to give, teach, or share the Dhamma is therefore said to be doing the most excellent of things.

Verse 355

This verse was spoken to King Pasenadi of Kosala concerning the story of the childless rich man's son, who had great wealth but did not use it to any benefit.

He showed that riches destroy the person of poor wisdom, but do not destroy the one who seeks the far shore—which according to the commentary means the far shore is Nibbāna. Through craving for wealth, the foolish person destroys himself as though destroying an enemy.

The lesson is that wealth is not harmful in itself, but it is harmful to the one who lets craving overcome him, so that he is miserly and dares not use it, dares not give, or uses it wrongly. The wise use wealth as a tool for making merit and heading toward the far shore of freedom from suffering, and so wealth becomes a benefit.

Verse 356

This verse was spoken to the deities Aṅkura and Indaka concerning the story of the deity Aṅkura, being a set of four verses on the field of merit.

He compared how a field is spoiled by weeds, which prevent the crop from ripening fully, just as this people is spoiled by lust. For this reason, a gift given to those free from lust—the pure ones—bears great fruit.

The lesson is that the fruit of giving depends also on the purity of the recipient. Just as seed sown in a clean field free of weeds grows to yield an abundant harvest, so making merit with those endowed with virtue and moral quality is sowing merit in a good field, yielding vast benefit.

Verse 357

This verse was spoken to the deities Aṅkura and Indaka in the story of the deity Aṅkura, being the second verse in the set.

He continued the same simile: a field is spoiled by weeds, while this people is spoiled by hatred. Anger and ill will make the heart defiled and lose its worth. For this reason, a gift given to those free from hatred bears great fruit.

The lesson is that, like lust, anger is a weed in the heart that undermines purity. A recipient who has quelled hatred is a most excellent field of merit. Making merit with those endowed with loving-kindness, calm and cool, yields abundant benefit, and at the same time reminds us to keep cleansing hatred from our own hearts.

Verse 358

This verse was spoken to the deities Aṅkura and Indaka in the story of the deity Aṅkura, being the third verse in the set.

He continued the simile: a field is spoiled by weeds, while this people is spoiled by delusion. Bewilderment, not knowing things as they truly are, makes the heart clouded. For this reason, a gift given to those free from delusion bears great fruit.

The lesson is that delusion, this bewilderment, is the deep root of all defilements. A recipient rid of delusion is the purest field of merit. Giving to those endowed with clear penetrating wisdom therefore yields great benefit, and further invites us to see that good sowing of merit begins with choosing a field free of the weeds of defilement.

Verse 359

This verse closes the set of four verses, spoken to the deities Aṅkura and Indaka in the story of the deity Aṅkura.

He concluded with the same simile: a field is spoiled by weeds, while this people is spoiled by desire. The thirst of desire, which is craving, makes the heart lose its worth. For this reason, a gift given to those free from desire, or free from craving, bears great fruit.

The lesson is that lust, hatred, delusion, and desire are all weeds that undermine the purity of the field of merit. When the recipient is free of craving, the merit sown yields the vastest fruit. This is why making merit with the noble ones who are rid of defilements is said to bear especially great benefit.