2. Kāmavarga
The Chapter about Desire There is no Kāmavagga in the Dhammapada, and only nine out of the twenty verses find parallels in the Dhammapada.
(20 Verses)
[46 ≈ Ja 421.4]
[decl.]
Kāma jānāmi te mūlaṁ, saṁkalpāt kāma jāyase,
Desire, I know your root, from thought, desire, you arise,
na tvāṁ saṁkalpayiṣyāmi, tato me na bhaviṣyasi. 2.1
I will not think of you, therefore you will not be for me.
Kāma (m. voc. sg.) O Desire; jānāmi (1st. sg. pres.) I know; te (gen. sg. pers. pron.) your; mūlam (n. nom. sg.) root; saṁkalpāt (m. abl. sg.) from thought; kāma (m. voc. sg.) O Desire; jāyase (2nd. sg. pres. pass.) you arise; na (indec.) not; tvām (m. acc. sg. pers. pron.) you; saṁkalpayiṣyāmi (1st. sg. fut.) I will think of; tataḥ (indec.) therefore; me (gen. sg. pers. pron.) for me; na (indec.) not; bhaviṣyasi (2nd. sg. fut.) you will be.
Addasaṁ kāma te mūlaṁ, saṅkappā kāma jāyasi,
Desire, I have seen your root, from thought, desire, you arise,
na taṁ saṅkappayissāmi, evaṁ kāma na hehisi.
I will not think of you, desire, and so you will not be.
[47 ≈ Dhp 215]
[rh.q.]
Kāmebhyo jāyate śokaḥ, kāmebhyo jāyate bhayam,
From desire there arises grief, from desire there arises fear,
kāmebhyo vipramuktānāṁ, nāsti śokaḥ, kuto bhayam? 2.2
for those who are fully freed from desire, there is no grief, how is there fear?
Kāmebhyo (m. abl. pl.) from desires; jāyate (3rd. sg. pres. pass.) arises; śokaḥ (m. nom. sg.) grief; kāmebhyo (m. abl. pl.) from desires; jāyate (3rd. sg. pres. pass.) arises; bhayam (n. nom. sg.) fear; kāmebhyo (m. abl. pl.) from desires; vipramuktānām (m. gen. pl. pp.) for those who are fully freed; na (indec.) not; asti (3rd. sg. pres.) there is; śokaḥ (m. nom. sg.) grief; kutaḥ (indec. inter. pron.) how?; bhayam (n. nom. sg.) fear.
Kāmato jāyatī soko, kāmato jāyatī bhayaṁ,
From desire there arises grief, from desire there arises fear,
kāmato vippamuttassa, natthi soko, kuto bhayaṁ?
for one who is fully free from desire, there is no grief, how is there fear?
[48 ≈ Dhp 214]
[rh.q.]
Ratibhyo jāyate śoko, ratibhyo jāyate bhayam,
From delight there arises grief, from delight there arises fear,
ratibhyo vipramuktānāṁ, nāsti śokaḥ, kuto bhayam? 2.3
for those who are fully freed from delight, there is no grief, how is there fear?
Ratibhyo (f. abl. pl. pp.) from delight; jāyate (3rd. sg. pres. pass.) arises; śokaḥ (m. nom. sg.) grief; ratibhyo (f. abl. pl. pp.) from delight; jāyate (3rd. sg. pres. pass.) arises; bhayam (n. nom. sg.) fear; ratibhyo (f. abl. pl. pp.) from delight; vipramuktānām (m. gen. pl. pp.) for those who are fully freed; na (indec.) not; asti (3rd. sg. pres.) there is; śokaḥ (m. nom. sg.) grief; kutaḥ (indec. inter. pron.) how?; bhayam (n. nom. sg.) fear.
Ratiyā jāyatī soko, ratiyā jāyatī bhayaṁ,
From delight there arises grief, from delight there arises fear,
ratiyā vippamuttassa, natthi soko, kuto bhayaṁ?
for one who is fully free from delight, there is no grief, how is there fear?
[49]
[stm. + sim.]
Madhurāgrā vipāke tu kaṭukā hy abhinanditāḥ.
Sweet at the beginning, but for those who rejoice the result is bitter.
Kāmā dahanti vai bālān, ulkevāmuñcataḥ karam. 2.4
Fools greatly burn with desires, like a torch burns a hand of one holding it. The apparent gender disagreement between fem. madhurāgrā/kaṭukā and masc. kāmāḥ suggests the verse is better read as two separate sentences. The first is a general statement: For those who rejoice (in worldly pleasures), it is sweet at the beginning but bitter in the result. The second line provides the specific consequence: Desires burn fools... This reading resolves the grammatical anomaly and creates a more logical rhetorical structure.
Madhura-agrā (f. nom. sg.) sweet at the beginning; vipāke (m. loc. sg.) in the result; tu (indec.) but; kaṭukā (f. nom. sg.) bitter; hy (separator); abhinanditāḥ (m. nom. pl. pp.) rejoiced in; kāmāḥ (m. nom. pl.) desires; dahanti (3rd. pl. pres.) burn; vai (indec.) indeed; bālān (m. acc. pl.) fools; ulkā (f. nom. sg.) a torch; iva (indec.) like; amuñcataḥ (m. gen. sg. prp.) of one holding; karam (m. acc. sg.) the hand.
[50 ≈ Dhp 345]
[stm. + ana.]
Na tad dṛḍhaṁ bandhanam, āhur āryā, yad āyasaṁ dāravaṁ balbajaṁ vā,
Not so strong are those bonds, say the noble ones, which are made of iron or wood or reeds,
saṁraktacittasya hi mandabuddheḥ, putreṣu dāreṣu ca yā avekṣā. 2.5
as for the one, impassioned in mind and having the understanding of a fool, who has concern for children and wives.
Na (indec.) not; tat (n. nom. sg. dem. pron.) that; dṛḍham (n. nom. sg.) strong; bandhanam (n. nom. coll. sg.) bonds; āhuḥ (3rd. pl. perf.) they say; āryāḥ (m. nom. pl.) the noble ones; yat (n. nom. sg. rel. pron.) which; āyasam (n. nom. sg.) made of iron; dāravam (n. nom. sg.) made of wood; balbajam (n. nom. sg.) made of reeds; vā (indec.) or; saṁrakta-cittasya (m. gen. sg.) for one impassioned in mind; hi (metrical filler); manda-buddheḥ (m. gen. sg.) having the understanding of a fool; putreṣu (m. loc. pl.) in children; dāreṣu (m. loc. pl.) in wives; ca (indec.) and; yā (f. nom. sg. rel. pron.) who has; avekṣā (f. nom. sg.) concern.
Na taṁ daḷhaṁ bandhanam-āhu dhīrā, yad-āyasaṁ dārujaṁ pabbajañ-ca,
Not so strong is that bond, say the steadfast ones, which is made of iron or wood or reeds,
sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekhā.
as for the one, impassioned and excited over jewels and earrings, who has concern for children and wives.
[51 ≈ Dhp 346]
[stm.]
Etad dṛḍhaṁ bandhanam, āhur āryāḥ, samantataḥ susthiraṁ duṣpramokṣam,
This is a strong bond, We have to presume that this is back-referencing to the previous verse, and therefore this means this concern for children and wives. The two verses which occur in sequence in both Udānavarga and Dhammapada must have been passed on as a pair. say the noble ones, very firm on all sides and hard to escape from,
etad api cchitvā tu parivrajanti hy anapekṣiṇaḥ, kāmasukhaṁ prahāya. 2.6
having cut this down, the unconcerned wander forth, abandoning the enjoyment of sense desires.
Etad (n. nom. sg. dem. pron.) this ; dṛḍham (n. nom. sg.) strong; bandhanam (n. nom. sg.) bond; āhuḥ (3rd. pl. perf.) they say; āryāḥ (m. nom. pl.) the noble ones; samantataḥ (indec.) on all sides; su-sthiram (n. nom. sg.) very firm; duṣ-pramokṣam (n. nom. sg.) hard to escape from; etad (n. nom. sg. dem. pron.) this ; api (indec.) even; chitvā (abs.) having cut off; tu (indec.) but; parivrajanti (3rd. pl. pres.) they wander forth; hy (separator); an-apekṣiṇaḥ (m. nom. pl.) the unconcerned; kāma-sukham (n. acc. coll. sg.) sense desires; prahāya (abs.) having abandoned.
Etaṁ daḷhaṁ bandhanam-āhu dhīrā, ohārinaṁ sithilaṁ, duppamuñcaṁ,
This is a strong bond, say the the steadfast, dragging down, lax, (yet) hard to escape from,
etam-pi chetvāna paribbajanti anapekkhino, kāmasukhaṁ pahāya.
having cut this down, the unconcerned wander forth, abandoning the enjoyment of sense desires.
[52 ≈ SN 1.34:2]
[stm.]
Na te kāmā yāni citrāṇi loke, saṁkalparāgaḥ puruṣasya kāmaḥ,
Whatever beautiful things there are in the world, those are not desires, a person’s desire is their passionate intention,
tiṣṭhanti citrāṇi tathaiva loke, athātra dhīrā vinayanti cchandam. 2.7
beautiful things remain just as they are in the world, but the steadfast dispel the impulse here.
Na (indec.) not; te (m. nom. pl. pers. pron.) those; kāmāḥ (m. nom. pl.) desires; yāni (n. nom. pl. rel. pron.) whatever; citrāṇi (n. nom. pl.) beautiful; loke (m. loc. sg.) in the world; saṁkalpa-rāgaḥ (m. nom. sg.) passionate intention; puruṣasya (m. gen. sg.) of a person; kāmaḥ (m. nom. sg.) desire; tiṣṭhanti (3rd. pl. pres.) remain; citrāṇi (n. nom. pl.) the beautiful things; tathā (indec.) thus; eva (indec.) indeed; loke (m. loc. sg.) in the world; atha (indec.) but; atra (indec.) here; dhīrāḥ (m. nom. pl.) the steadfast ones; vinayanti (3rd. pl. pres.) they dispel; chandam (m. acc. sg.) impulse.
Na te kāmā yāni citrāni loke, saṅkapparāgo purisassa kāmo,
Whatever beautiful things there are in the world, those are not desires, a person’s desire is their passionate intention,
tiṭṭhanti citrāni tatheva loke, athettha dhīrā vinayanti chandaṁ.
beautiful things remain just as they are in the world, but the steadfast dispel the impulse here.
[53 ≈ SN 1.34:1]
[stm.]
Na santi nityā manujeṣu kāmāḥ, santi tv anityāḥ kāmino, yatra baddhāḥ,
Desires are not permanent among humans, those who desire are impermanent, wherein there is bondage,
tāṁs tu prahāya hy apunarbhavāya, hy anāgataṁ mṛtyudheyaṁ vadāmi. 2.8
but, for the sake of no more existence, having abandoned these, I say one does not return to the realm of death.
Na (indec.) not; santi (3rd. pl. pres.) are; nityāḥ (m. nom. pl.) permanent; manujeṣu (m. loc. pl.) among humans; kāmāḥ (m. nom. pl.) desires; santi (3rd. pl. pres.) are; tv (separator); anityāḥ (m. nom. pl.) impermanent; kāminaḥ (m. nom. pl.) those who desire; yatra (indec.) wherein; baddhāḥ (m. nom. pl. pp.) bound; tān (m. acc. pl. dem. pron.) them; tu (indec.) but; prahāya (abs.) having abandoned; hy (separator); a-punar-bhavāya (m. dat. of purp. sg.) for the sake of no more existence; hy (separator); an-āgatam (n. acc. sg.) not return; mṛtyu-dheyam (n. acc. sg.) the realm of death; vadāmi (1st. sg. pres.) I say.
Na santi kāmā manujesu niccā, santīdha kamanīyāni, yesu baddho,
Desires are not permanent among humans, there are desirable things here, amongst which there is bondage,
yesu pamatto, apunāgamanaṁ anāgantā puriso maccudheyya.
a person who is heedless regarding them, does not return to the realm of death. Although this is clearly parallel to Uv, it has a very different meaning. Uv focuses on the one who desires, and his abandoment of desire; whereas the Pāḷi shows how one who does not abandon them, but is heedless regarding them, will not attain Nibbāna. It shows how malleable these sayings were in the hands of different recitor traditions.
[54 cf. Dhp 218]
[stm.]
Chandajāto hy avasrāvī, manasānāvilo We have to see this, I think, as intending an exception, hence (but). bhavet,
The one with arisen desire would be distracted, (but) one can be unagitated by the mind,
kāmeṣu tv apratibaddhacitta This is one of the few places where a word ending in a vowel is followed by one starting with a vowel. We might have expected a reading apratibaddhacitta hy ūrdvasroto, or similar. ūrdvasroto nirucyate. 2.9
having a mind unbound by desires Strictly speaking, the translation should read: having a mind unbound in regard to desires; but in many places where the locative kāmeṣu is used, in English it is more natural to read: by desires, or, for desires. See verse 60 below. one is called one gone upstream.
Chanda-jātaḥ (m. nom. sg.) one with desire arisen; hy (separator); avasrāvī (m. nom. sg.) distracted; manasā (n. inst. sg.) by mind; an-āvilaḥ (m. nom. sg.) unagitated; bhavet (3rd. sg. opt.) can be; kāmeṣu (m. loc. pl.) in desires; tv (separator); a-pratibaddha-cittaḥ (m. nom. sg.) one whose mind is unbound; ūrdva-srotaḥ (m. nom. sg.) one gone upstream; nirucyate (3rd. sg. pres. pass.) is called.
Chandajāto anakkhāte manasā ca phuṭo siyā,
The one with arisen desire for the undeclared, whose mind is suffused, There is an unstated object here, the comm. says: tīhi maggaphalacittehi phuṭo; suffused with the first three path and fruit consciousnesses.
kāmesu ca appaṭibaddhacitto, uddhaṁsoto ti vuccati.
and with a mind unbound by desires, is said to be one gone upstream.
[55 ≈ Dhp 239]
[adm. + sim.]
Anupūrveṇa medhāvī, stokaṁ stokaṁ kṣaṇe kṣaṇe
Gradually, little by little, moment by moment, the intelligent one
karmāro rajatasyaiva nirdhamen malam ātmanaḥ. 2.10
should remove his own impurities, just as a smith would remove the silver’s impurities. Both nirdhamen and malam have to be seen as being used twice here for the simile to work. If we read it without repetition, then it simply reads: should remove one’s own impurity, just as a smith for silver.
Anupūrveṇa (m. inst. sg.) gradually; medhāvī (m. nom. sg.) the intelligent one; stokaṁ stokam (indec.) little by little; kṣaṇe kṣaṇe (m. loc. sg.) in each moment; karmāraḥ (m. nom. sg.) a smith; rajatasya (n. gen. sg.) of silver; iva (indec.) just as; nirdhamet (3rd. sg. opt.) should remove; malam (n. acc. coll. sg.) impurities; ātmanaḥ (m. gen. sg.) his own.
Anupubbena medhāvī, thokathokaṁ khaṇe khaṇe,
Gradually, little by little, moment by moment, the intelligent one
kammāro rajatasseva niddhame malam-attano.
should remove hiss own impurities, just as a smith would remove the silver’s impurities.
[56 ≈ Ja 467.9a-d]
[stm. + sim.]
Rathakāra iva carmaṇaḥ parikartann When a word ending in -n is followed by a word beginning with a vowel, the -n often undergoes nasal strengthening (a process called avasāna), the final -n is usually doubled to indicate this strengthened, pre-vocalic nasal sound. This is a feature of Classical Sanskrit, and is seen in many places in the Udānavarga. upānaham,
Like a leatherworker, cutting out a sandal from leather,
yad yaj jahāti kāmānāṁ, tat tat saṁpadyate sukham. 2.11
whatever desires he abandons, that results in happiness. This is a rather difficult analogy, the reasoning seems to be that just as the leatherworker cuts out what is not necessary and the result is a sandal, so one should cut out desires (which are not necessary), and the result will be happiness.
Ratha-kāraḥ (m. nom. sg.) a leatherworker; iva (indec.) like; carmaṇaḥ (n. gen. sg.) from leather; parikartan (m. nom. sg. prp.) cutting out; upānaham (f. acc. sg.) a sandal; yat yat (n. nom. sg. rel. pron.) whatever; jahāti (3rd. sg. pres.) abandons; kāmānām (m. gen. pl.) of desires; tat tat (n. nom. sg. correlative pron.) that; saṁpadyate (3rd. sg. pres. pass.) results in; sukham (n. nom. coll. sg.) happiness.
Rathakāro va cammassa parikantaṁ upāhanaṁ,
Like a leatherworker cutting out a sandal from leather,
yaṁ yaṁ cajati kāmānaṁ, taṁ taṁ sampajjate sukhaṁ.
whatever desires he gives up, that results in happiness. For lines e-f of this verse, see the next verse.
[57a-b cf. Ja 467.9e-f]
[adm.]
Sarvaṁ cet sukham iccheta, sarvakāmāṁ parityajet,
If one would desire complete happiness, one should abandon all desires,
sarvakāmaparityāgī hy atyantaṁ sukham edhate. 2.12
the one who abandons all desires attains endless happiness.
Sarvam (n. acc. sg.) complete; cet (indec.) if; sukham (n. acc. coll. sg.) happiness; iccheta (3rd. sg. opt.) one should desire; sarva-kāmān (m. acc. pl.) all desires; parityajet (3rd. sg. opt.) one should abandon; sarva-kāma-parityāgī (m. nom. sg.) one who has abandoned all desires; hy (separator); atyantam (indec.) endless; sukham (n. acc. coll. sg.) happiness; edhate (3rd. sg. pres.) attains.
Sabbaṁ ce sukham-iccheyya, sabbe kāme pariccaje.
If one would desire complete happiness, one should abandon all desires.
[58 ≈ Ja 467.6]
[stm.]
Yāvat kāmān anusaraṁ na tṛptiṁ manaso ’dhyagāt,
As long as one is pursuing desires the mind has not experienced satisfaction,
tato nivṛttiṁ pratipaśyamānās; te vai tṛptāḥ, prajñayā ye sutṛptāḥ. 2.13
therefore, seeing this, one turns away; they are indeed satisfied, those who are fully satisfied by wisdom.
Yāvat (indec.) as long as; kāmān (m. acc. pl.) desires; anusaran (m. nom. sg. prp.) pursuing; na (indec.) not; tṛptim (f. acc. sg. pp.) satisfaction; manasaḥ (n. gen. sg.) of the mind; adhyagāt (3rd. sg. aor.) experienced; tataḥ (indec.) therefore; nivṛttim (f. acc. sg.) turning away; pratipaśyamānaḥ (m. nom. sg. prp.) seeing; te (m. nom. pl. pers. pron.) they; vai (indec.) indeed; tṛptāḥ (m. nom. pl. pp.) satisfied; prajñayā (f. inst. sg.) by wisdom; ye (m. nom. pl. rel. pron.) those who; su-tṛptāḥ (m. nom. pl.) fully satisfied.
Yāva anussaraṁ kāme manasā titti nājjhagā,
As long as one pursues desire the mind has not experienced satisfaction,
tato nivattā paṭikamma disvā; te ve sutittā, ye paññāya tittā.
therefore, seeing redress, one turns away; they are indeed fully satisfied, those who are satisfied by wisdom.
[59 ≈ Ja 467.7]
[stm.]
Śreyasī prajñayā tṛptir, na hi kāmair vitṛpyate,
Better is satisfaction by wisdom, one is never satisfied through desires,
prajñayā puruṣaṁ tṛptaṁ, tṛṣṇā na kurute vaśam. 2.14
when a person is satisfied by wisdom, This an accusative absolute, which is frequently used with past passive participles (like tṛpta-) to express a condition that is fulfilled, after which the main action occurs, and so giving the meaning: when… craving gains no influence over him.
Śreyasī (f. nom. sg.) better; prajñayā (f. inst. sg.) by wisdom; tṛptiḥ (f. nom. sg. pp.) satisfaction; na (indec.) not; hi (metrical filler); kāmaiḥ (m. inst. pl.) by desires; vitṛpyate (3rd. sg. pres. pass.) is satisfied; prajñayā (f. inst. sg.) by wisdom; puruṣam (m. acc. sg.) a person; tṛptam (m. acc. sg. pp.) satisfied; tṛṣṇā (f. nom. sg.) craving; na (indec.) not; kurute (3rd. sg. pres.) makes; vaśam (n. acc. sg.) influence.
Paññāya tittinaṁ seṭṭhaṁ, na so kāmehi tappati,
Better is satisfaction by wisdom, one is not tormented by desires,
paññāya tittaṁ purisaṁ, taṇhā na kurute vasaṁ.
when a person is satisfied by wisdom, craving gains no influence over him.
[60]
[stm.]
Gṛddhā hi kāmeṣu narāḥ pramattā, hy adharme bata te ratāḥ,
Heedless people are greedy for desires, alas, they take delight in what is not Dharma,
antarāyaṁ na te paśyanty alpake jīvite sati. 2.15
they do not see the danger because the existence of life is short. This is a locative absolute construction, giving a causal sense: they do not see the dangers because the existence of life is short. See Wijesekera, §184.
Gṛddhāḥ (m. nom. pl.) greedy; hy (separator); kāmeṣu (m. loc. pl.) in desires; narāḥ (m. nom. pl.) people; pramattāḥ (m. nom. pl. pp.) heedless; hy (separator); a-dharme (m. loc. sg.) in what is not Dharma; bata (indec.) indeed; te (m. nom. pl. pers. pron.) they; ratāḥ (m. nom. pl. pp.) delight; antarāyam (m. acc. sg.) the danger; na (indec.) not; te (m. nom. pl. pers. pron.) they; paśyanti (3rd. pl. pres.) see; alpake (m. loc. abs. sg.) in short; jīvite (m. loc. abs. sg.) in life; sati (m. loc. abs. sg. prp.) in existence.
[61 ≈ Dhp 355]
[stm.]
Durmedhasaṁ hanti bhogo, na tv ihātmagaveṣiṇam,
Riches destroy the unintelligent one, but not the one who seeks his self here, This would seem to imply a true or real self, unless the implication is that one seeking his self will not find it, there being no self, and would thereby correct his searching. Cf. the Pāḷi which is more doctrinally sound.
durmedhā bhogatṛṣnābhir hanty ātmānam atho parān. 2.16
through craving for riches the unintelligent one destroys himself and others.
Dur-medhasam (m. acc. sg.) the unintelligent one; hanti (3rd. sg. pres.) destroys; bhogaḥ (m. nom. sg.) riches; na (indec.) not; tu (indec.) but; iha (indec.) here; ātma-gaveṣiṇam (m. acc. sg.) one who seeks the self; dur-medhāḥ (m. nom. pl.) the unintelligent ones; bhoga-tṛṣṇābhiḥ (f. inst. pl.) through craving for riches; hanti (3rd. sg. pres.) destroys; ātmānam (m. acc. sg.) himself; atho (indec.) and; parān (m. acc. pl.) others.
Hananti bhogā dummedhaṁ no ve pāragavesino,
Riches destroy the unintelligent one who does not seek the way beyond,
bhogataṇhāya dummedho hanti aññe va attanaṁ.
through craving for riches the unintelligent one destroys others and himself.
[62-63 ≈ Dhp 186-Dhp 187]
[stm.]
Na karṣāpaṇavarṣeṇa tṛptiḥ kāmair hi vidyate,
Not through desires is satisfaction found (even) by a shower of coins,
“Alpāsvādasukhāḥ kāmā,” iti vijñāya paṇḍitaḥ 2.17
“Desires have little satisfaction and happiness,” knowing this, the wise one
Na (indec.) not; karṣāpaṇa-varṣeṇa (m. inst. sg.) by a shower of coins; tṛptiḥ (f. nom. sg. pp.) satisfaction; kāmaiḥ (m. inst. pl.) by desires; hi (metrical filler); vidyate (3rd. sg. pres. pass.) is found; alpa-āsvāda-sukhāḥ (m. nom. pl.) of little enjoyment and happiness; kāmāḥ (m. nom. pl.) desires; iti (indec.) thus; vijñāya (abs.) knowing; paṇḍitaḥ (m. nom. sg.) the wise one.
api divyeṣu kāmeṣu sa ratiṁ nādhigacchati,
does not find delight even in divine desires,
tṛṣṇākṣayarato bhavati Buddhānāṁ śrāvakaḥ sadā. 2.18
(but) a disciple of the Buddhas always delights in the destruction of craving.
Api (indec.) even; divyeṣu (m. loc. pl.) in divine; kāmeṣu (m. loc. pl.) in desires; ratim (f. acc. sg. pp.) delight; na (indec.) not; adhigacchati (3rd. sg. pres.) finds; tṛṣṇā-kṣaya-rataḥ (m. nom. sg.) one who delights in the destruction of craving; bhavati (3rd. sg. pres.) is; Buddhānām (m. gen. pl.) of the Buddhas; śrāvakaḥ (m. nom. sg.) a disciple; sadā (indec.) always.
Na kahāpaṇavassena titti kāmesu vijjati,
Not through desires is satisfaction found (even) by a shower of coins,
“Appassādā dukhā kāmā,” iti viññāya paṇḍito
“Desires have suffering and little joy,” knowing this, the wise one
api dibbesu kāmesu ratiṁ so nādhigacchati,
does not find delight even in divine desires,
taṇhakkhayarato hoti Sammāsambuddhasāvako.
(but) a disciple of the Perfectly Awakened One delights in the destruction of craving.
[64 cf. SN 4.20:1]
[adm.]
Parvato ’pi suvarṇasya samo Himavatā bhavet –
Even were there a mountain of gold equal to the Himālaya –
vittaṁ taṁ nālam ekasya, etaj jñātvā samaṁ caret. 2.19
that wealth would not be enough for one person, knowing this, one should live in harmony.
Parvataḥ (m. nom. sg.) a mountain; api (indec.) even; su-varṇasya (n. gen. sg.) of gold; samaḥ (m. nom. sg.) equal; Himavatā (m. inst. sg.) to the Himālaya; bhavet (3rd. sg. opt.) were there; vittam (n. nom. coll. sg.) wealth; tat (n. nom. sg. dem. pron.) that; na (indec.) not; alam (indec.) enough; ekasya (m. gen. sg.) for one person; etat (n. nom. sg. dem. pron.) this ; jñātvā (abs.) having known; samam (indec.) in harmony; caret (3rd. sg. opt.) one should live.
Pabbatassa suvaṇṇassa, jātarūpassa kevalo,
A mountain made solely of gold, entirely of the finest gold,
dvittāva nālam-ekassa, iti vidvā samañcare.
even twice this would not be enough for one person, knowing this, one should live in harmony.
[65 ≈ SN 4.20:2]
[rh.q. + adm.]
Duḥkhaṁ hi yo veda yato nidānaṁ, kāmeṣu jantu sa kathaṁ rameta?
How could that person who knows suffering and from whence it originates delight in desires?
Upadhiṁ hi loke śalyam iti matvā, tasyaiva dhīro vinayāya śikṣet. 2.20
Recognizing adherence is a thorn in the world, the steadfast one should train for its removal.
Duḥkham (n. acc. coll. sg.) suffering; hi (metrical filler); yaḥ (m. nom. sg. rel pron.) one who; veda (3rd. sg. pres.) knows; yataḥ (indec.) from whence; nidānam (n. acc. sg.) the origin; kāmeṣu (m. loc. pl.) in desires; jantuḥ (m. nom. sg.) a person; saḥ (m. nom. sg. dem. pron.) it; katham (indec.) how?; rameta (3rd. sg. opt.) would delight; upadhim (m. acc. sg.) adherence; hi (metrical filler); loke (m. loc. sg.) in the world; śalyam (n. acc. sg.) a thorn; iti (indec.) thus; matvā (abs.) recognizing; tasya (m. gen. sg. dem. pron.) of it; eva (indec.) indeed; dhīraḥ (m. nom. sg.) the steadfast; vinayāya (m. dat. sg.) for the removal; śikṣet (3rd. sg. opt.) should train.
Yo dukkham-addakkhi yatonidānaṁ, kāmesu so jantu kathaṁ nameyya?
How could that person who sees suffering and from whence it originates, incline to desires?
Upadhiṁ viditvā saṅgo ti loke, tasseva jantu vinayāya sikkhe.
Understanding adherence Adherence (upadhi) is defined in the commentaries as adherence to the components (khandā); sense desires (kāmā), defilements (kilesā) and to deeds (karmā). It seems therefore to be close to the ideas of craving and attachment, but not forming a substrata of existence, as it is sometimes translated. is an attachment in the world, that person should train for its removal.
Kāmavargaḥ 2.
The Chapter about Desire, the Second