3. Tṛṣṇāvarga
The Chapter about Craving Chapter 24 is about craving in the Dhammapada. Nine of the verses in this chapter occur there also.
(18 Verses)
[66 ≈ Dhp 349]
[stm.]
Vitarkapramathitasya jantunas, tīvrarāgasya, śubhānudarśinaḥ,
For a person who is crushed by his thoughts, having fierce passion, contemplating what is pleasant,
bhūyas tṛṣṇā pravardhate, gāḍhaṁ hy eṣa karoti bandhanam. 3.1
craving is increased, this surely makes the bonds strongerund.
Vitarka-pramathitasya (m. gen. sg. pp.) for one crushed by thoughts; jantunaḥ (m. gen. sg.) for the person; tīvra-rāgasya (m. gen. sg.) for one having fierce passion; śubha-anudarśinaḥ (m. gen. sg.) for one contemplating what is pleasant; bhūyaḥ (indec.) more; tṛṣṇā (f. nom. sg.) craving; pravardhate (3rd. sg. pres. pass.) is increased; gāḍham (n. acc. sg. adj.–>adv.) stronger; hi (indec.) surely; eṣaḥ (m. nom. sg. dem. pron.) this; karoti (3rd. sg. pres.) makes; bandhanam (n. acc. coll. sg.) bonds.
Vitakkapamathitassa jantuno, tibbarāgassa, subhānupassino,
For a person who is crushed by his thoughts, pierced by passion, contemplating the beautiful,
bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṁ karoti bandhanaṁ.
craving is increased, that surely makes the bonds firmer.
[67 ≈ Dhp 350]
[stm.]
Vitarkavyupaśame tu yo rato, hy aśubhāṁ bhāvayate, sadā smṛtaḥ,
But for the one who has delight in the calming of thoughts, who cultivates the unattractive, always mindful,
tṛṣṇā hy eṣa prahāsyate, sa tu khalu pūtikaroti bandhanam. 3.2
this one will surely abandon craving, he surely makes the bonds rot away.
Vitarka-vyupaśame (m. loc. sg.) in the calming of thoughts; tu (indec.) but; yaḥ (m. nom. sg. rel. pron.) one who; rataḥ (m. nom. sg. pp.) delight; hy (separator); a-śubhām (f. acc. sg.) the unattractive; bhāvayate (3rd. sg. pres.) cultivates; sadā (indec.) always; smṛtaḥ (m. nom. sg. pp.) mindful; tṛṣṇā (f. acc. sg.) craving; hy (separator); eṣaḥ (m. nom. sg. dem. pron.) this one; prahāsyate (3rd. sg. fut.) he will abandon; saḥ (m. nom. sg. dem. pron.) that one; tu (indec.) and; khalu (indec.) surely; pūti-karoti (3rd. sg. pres.) makes rot; bandhanam (n. acc. coll. sg.) bonds.
Vitakkupasame ca yo rato, asubhaṁ bhāvayatī, sadā sato,
But for the one who delights in the calming of thoughts, who cultivates the unattractive, always mindful,
esa kho vyantikāhiti, esacchecchati Mārabandhanaṁ.
this one will surely abolish (craving), That craving is what will be abolished in made clear both in the parallel and in the commentary. he will sever the bond of Māra.
[68 ≈ Netti p. 36]
[stm. + sim.]
Kāmāndhajālaprakṣiptās, tṛṣṇayācchāditāḥ prajāḥ,
People, blinded by desire and entangled in a net, covered by craving,
pramattā bandhane baddhā, matsyavat Here -vat acts as the suffix indicating a simile. Pāḷi lacks this form. kupināmukhe,
heedless, bound with bonds, like fish in the mouth of a trap,
jarāmaraṇam āyānti, vatsaḥ kṣīrapaka iva mātaram. 3.3
approach old age and death, like a suckling calf goes to its mother.
Kāma-andha-jāla-prakṣiptāḥ (m. nom. pl.) blinded by desire and entangled in a net; tṛṣṇayā (f. inst. sg.) by craving; āchāditāḥ (m. nom. pl. pp.) covered; prajāḥ (f. nom. pl.) people; pramattāḥ (m. nom. pl. pp.) heedless; bandhane (n. loc. coll. sg.) with bonds; baddhāḥ (m. nom. pl. pp.) bound; matsya-vat (indec.) like fish; kupinā-mukhe (n. loc. sg.) in the mouth of a trap; jarā-maraṇam (n. acc. sg.) old age and death; āyānti (3rd. pl. pres.) approach; vatsaḥ (m. nom. sg.) a calf; kṣīrapakaḥ (m. nom. sg.) a suckling calf; iva (indec.) like; mātaram (f. acc. sg.) the mother.
Kāmandhā jālasañchannā, taṇhāchadanachāditā,
People, blinded by desire, covered in a net, covered and concealed by craving,
pamattabandhanā baddhā, macchā va kumināmukhe,
heedless, bound with bonds, like fish in the mouth of a trap,
jarāmaraṇam-anventi, vaccho khīrapako va mātaran-ti.
approach old age and death, like a suckling calf goes to its mother.
[69 ≈ Dhp 334]
[stm. + sim.]
Manujasya pramattacāriṇas tṛṣṇā vardhati māluteva hi,
For a human who lives life heedlessly craving increases like a deadly creeper increases,
sa hi saṁsarate punaḥ punaḥ, phalam icchann iva vānaro vane. 3.4
one transmigrates again and again, like a monkey desiring fruits in a forest.
Manujasya (m. gen. sg.) of a human; pramatta-cāriṇaḥ (m. gen. sg.) of one lives heedlessly; tṛṣṇā (f. nom. sg.) craving; vardhati (3rd. sg. pres.) increases; māluvā (f. nom. sg.) a deadly creeper; iva (indec.) like; hi (indec.) for; saḥ (m. nom. sg. dem. pron.) that one; hi (indec.) indeed; saṁsarate (3rd. sg. pres.) transmigrates; punaḥ punaḥ (indec.) again and again; phalam (n. acc. coll. sg.) fruits; icchan (m. nom. sg. prp.) desiring; iva (indec.) like; vānaraḥ (m. nom. sg.) a monkey; vane (n. loc. sg.) in the forest.
Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya,
For a human who lives life heedlessly craving increases like a clinging creeper increases,
so palavatī hurāhuraṁ, phalam-icchaṁ va vanasmi’ vānaro.
one rushes from one place to another, like a monkey desiring fruits in a forest.
[70 ≈ Dhp 341]
[stm.]
Saritāni vai snehitāni vai saumanasyāni bhavanti jantunaḥ,
There are flowing streams of affection and happiness for a person,
ye sātasitāḥ sukhaiṣiṇas, te vai jātijaropagā narāḥ. 3.5
those people who depend on pleasure, seeking happiness, they surely undergo birth and old age.
Saritāni (n. nom. pl.) streams; vai (indec.) indeed; snehitāni (n. nom. pl. pp.) affection; vai (indec.) indeed; saumanasyāni (n. nom. pl.) states of happiness; bhavanti (3rd. pl. pres.) are; jantunaḥ (m. gen. sg.) for the person; ye (m. nom. pl. rel. pron.) those who; sāta-sitāḥ (m. nom. pl.) depend on pleasure; sukha-eṣiṇaḥ (m. nom. pl.) seeking happiness; te (m. nom. pl. pers. pron.) they; vai (indec.) indeed; jāti-jarā (f. acc. du.) birth and old age; upagāḥ (m. nom. pl.) undergoes; narāḥ (m. nom. pl.) people.
Saritāni sinehitāni ca somanassāni bhavanti jantuno,
There are flowing streams of affection and happiness for a person,
te sātasitā sukhesino, te ve jātijarūpagā narā.
those people, depend on pleasure, seeking happiness, they surely undergo birth and old age.
[71 ≈ Dhp 342]
[stm. + sim.]
Tṛṣṇābhir upaskṛtāḥ prajāḥ paridhāvanti śaśā va vāgurām,
People assailed by craving run around like hares in a net,
saṁyojanaiḥ saṅgasaktā, duḥkhaṁ, yānti punaḥ punaś cirarātram. 3.6
attached and clinging through the fetters, they go to suffering again and again for many a night.
Tṛṣṇābhiḥ (f. inst. pl.) by cravings; upaskṛtāḥ (m. nom. pl. pp.) assailed; prajāḥ (f. nom. pl.) people; paridhāvanti (3rd. pl. pres.) they run around; śaśāḥ (m. nom. pl.) hares; iva (indec.) like; vāgurām (f. acc. sg.) a net; saṁyojanaiḥ (n. inst. pl.) through the fetters; saṅga-saktāḥ (m. nom. pl.) attached and clinging; duḥkham (n. acc. coll. sg.) suffering; yānti (3rd. pl. pres.) they go; punaḥ punaḥ (indec.) again and again; cira-rātram (indec.) for a long time.
Tasiṇāya purakkhatā pajā parisappanti saso va bādhito,
People surrounded by craving crawl round like a hare in a trap,
saṁyojanasaṅgasattakā, dukkham-upenti punappunaṁ cirāya.
attached and clinging through the fetters, they return to suffering again and again for a long time.
[72 cf. Iti 58:1]
[stm.]
Tṛṣṇayā grathitāḥ satvā, raktacittā bhavābhave,
Beings are bound by craving, their minds clinging to repeated existence,
te yogayukta Māreṇa, hy ayogakṣemiṇo janāḥ,
they are yoked by Māra, people are not yoked to safety,
jarāmaraṇam āyānti, yogā hi duratikramāḥ. 3.7
they approach old age and death, for the yokes are hard to overcome.
Tṛṣṇayā (f. inst. sg.) by craving; grathitāḥ (m. nom. pl. pp.) bound; satvāḥ (m. nom. pl.) beings; rakta-cittāḥ (m. nom. pl.) with minds clinging; bhava-bhave (m. loc. sg.) to repeated existence; te (m. nom. pl. pers. pron.) they; yoga-yuktāḥ (m. nom. pl. pp.) yoked; Māreṇa (m. inst. sg.) by Māra; hy (separator); a-yoga-kṣemiṇaḥ (m. nom. pl.) not yoked to safety; janāḥ (m. nom. pl.) people; jarā-maraṇam (n. acc. sg.) old age and death; āyānti (3rd. pl. pres.) they approach; yogāḥ (m. nom. pl.) the yokes; hi (indec.) for; dur-atikramāḥ (m. nom. pl.) difficult to overcome.
Taṇhāyogena saṁyuttā, rattacittā bhavābhave,
Yoked by craving, bound, their minds clinging to repeated existence,
te yogayuttā Mārassa, ayogakkhemino janā,
they are yoked by Māra, people are not yoked to safety,
sattā gacchanti saṁsāraṁ, jātīmaraṇagāmino.
beings go through transmigration, which leads to births and deaths.
[73 cf. Iti 58:2]
[stm.]
Yas tu tṛṣṇāṁ prahāyeha, vītatṛṣṇo bhavābhave,
But the one who has abandoned craving here, being without craving for repeated existence,
tṛṣṇayā vibhavad, bhikṣur, anicchuḥ, parinirvṛtaḥ. 3.8
with craving destroyed, that monastic, without desire, is fully emancipated.
Yaḥ (m. nom. sg. rel. pron.) one who; tu (indec.) but; tṛṣṇām (f. acc. sg.) craving; prahāya (abs.) having abandoned; iha (indec.) here; vīta-tṛṣṇaḥ (m. nom. sg.) one without craving; bhava-bhave (m. loc. sg.) for repeated existence; tṛṣṇayā (f. inst. sg.) with craving; vibhavan (m. nom. sg. prp.) destroyed; bhikṣuḥ (m. nom. sg.) a monastic; an-icchuḥ (m. nom. sg.) without desire; parinirvṛtaḥ (m. nom. sg. pp.) fully emancipated.
Ye ca taṇhaṁ pahantvāna, vītataṇhā bhavābhave,
But whoever, having abandoned craving, being without craving for repeated existence,
te ve pāraṅgatā loke, ye pattā āsavakkhayaṁ.
they surely cross over the world, those who attain the destruction of the pollutants.
[74 ≈ Dhp 335]
[stm. + sim.]
Ya etāṁ sahate grāmyāṁ tṛṣṇāṁ, loke sudustyajām,
The one who this vulgar craving, which is very difficult to give up, We would really have expected this to have been a nominative as in the Pāḷi. The construction with the accusative (grāmyāṁ tṛṣṇāṁ) makes the interpretation more difficult, but not impossible. It is noticeable that the Pāḷi is often much clearer than the Udānavarga in its syntax and expression. This could either be that the Pāḷi is closer to the original language, or the redactors of the Udānavarga were not as skilled at writing verse as those who redacted the Pāḷi. overpowers in the world,
śokās tasya (pra)vardhante, Bernhard read nivardhante here in line with the majority of the manuscripts, but there seems to be no verb nivardh- in Sanskrit, or nivaḍḍh- in Pāḷi, so this must be a scribal error. To fit the simile we need a verb that implies increase, not decrease (as ni- would give). I therefore read pravardh- here, with the variant reading found in two manuscripts recorded by Bernard. Note that pravardh is also used at verse 598 in the Udānavarga. Cf. the parallel. Tibetan has: de yi mya ṅan ’phel ’gyur te; his griefs will increase. hy avavṛṣṭā bīraṇā yathā. 3.9
for him griefs increase, like grass that has been rained on.
Yaḥ (m. acc. sg. rel. pron.) one who; etām (f. acc. sg. dem. pron.) this; sahate (3rd. sg. pres.) overpowers; grāmyām (f. acc. sg.) vulgar; tṛṣṇām (f. acc. sg.) craving; loke (m. loc. sg.) in the world; su-dus-tyajām (f. acc. sg.) very difficult to give up; śokāḥ (m. nom. pl.) griefs; tasya (m. gen. sg. dem. pron.) for him; pravardhante (3rd. pl. pres.) increase; hy (separator); avavṛṣṭāḥ (m. nom. pl. pp.) rained on; bīraṇāḥ (m. nom. pl.) grass; yathā (indec.) just as.
Yaṁ esā sahatī jammī taṇhā loke visattikā,
That one who these wretched cravings and attachments overpowers in the world,
sokā tassa pavaḍḍhanti, abhivaṭṭhaṁ va bīraṇaṁ.
for him griefs increase, like grass that has had heavy rain.
[75 ≈ Dhp 336]
[stm. + sim.]
Yas tv etāṁ tyajate grāmyāṁ tṛṣṇāṁ loke sudustyajām,
But the one who gives up these vulgar cravings, very difficult to give up in the world,
śokās tasya nivartante, udabindur iva puṣkarāt. 3.10
for him griefs cease, like drops of water from a lotus. The lotus is well-known to be hydrophobic, and that quality ensures it is used in similes across Indian literature.
Yaḥ (m. nom. sg. rel. pron.) one who; tu (indec.) but; etām (f. acc. sg. dem. pron.) this; tyajate (3rd. sg. pres.) gives up; grāmyām (f. acc. sg.) vulgar; tṛṣṇām (f. acc. sg.) craving; loke (m. loc. sg.) in the world; su-dus-tyajām (f. acc. sg.) very difficult to abandon; śokāḥ (m. nom. pl.) sorrows; tasya (m. gen. sg. dem. pron.) for him; nivartante (3rd. pl. pres.) cease; uda-binduḥ (m. nom. sg.) a drop of water; iva (indec.) like; puṣkarāt (n. abl. sg.) from a lotus.
Yo cetaṁ sahatī jammiṁ taṇhaṁ loke duraccayaṁ,
The one who overcomes this wretched craving, which is difficult to get past in the world,
sokā tamhā papatanti, udabindu va pokkharā.
griefs fall from him, like drops of water from a lotus.
[76 ≈ Dhp 337a-d]
[rh.q. + adm. + sim.]
Tad vai vadāmi: “Bhadraṁ vo, yāvantaḥ stha samāgatāḥ,”
This I indeed say: “Good luck to you, as many of you as have assembled,” The syntax is clarified by the Pāli parallel, which reads yāvantettha samāgatā, as many as are assembled here. The Sanskrit yāvantaḥ stha samāgatāḥ is a more literal, slightly awkward rendering of this original idiom, explicitly including the verb: you are (stha).
tṛṣṇāṁ samūlāṁ khanata, uśīrārthīva bīraṇām,
dig up craving with its root, like one seeking the fragrant root Uśīra is an especially sought-after type of fragrant root. digs up grass,
tṛṣṇāyāḥ khātamūlāyā, nāsti śokaḥ, kuto bhayam? 3.11
when the root of craving has been dug up, This is a genitive absolute construction, giving the meaning: when… there is no grief, how is there fear? For this line compare 2.2 and 2.3 above.
Tat (n. nom. sg. dem. pron.) this; vai (indec.) indeed; vadāmi (1st. sg. pres.) I say; Bhadram (n. nom. sg.) good luck; vaḥ (gen. sg. pers. pron.) to you; yāvantaḥ (m. nom. pl.) as many as; stha (2nd. pl. perf.) you have; samāgatāḥ (m. nom. pl. pp.) assembled; tṛṣṇām (f. acc. sg.) craving; sa-mūlām (f. acc. sg.) with its root; khanata (2nd. pl. imp.) dig up!; uśīra-arthī (m. nom. sg.) one who seeks the fragrant root; iva (indec.) like; bīraṇām (f. acc. sg.) the grass; tṛṣṇāyāḥ (f. gen. sg.) of craving; khāta-mūlāyāḥ (f. gen. sg.) of one whose root is dug up; na (indec.) not; asti (3rd. sg. pres.) there is; śokaḥ (m. nom. sg.) grief; kutaḥ (indec.) how?; bhayam (n. nom. sg.) fear.
Taṁ vo vadāmi: “Bhaddaṁ vo yāvantettha samāgatā,”
This I say to you: “Good luck to you, as many as have assembled here,”
taṇhāya mūlaṁ khaṇatha, usīrattho va bīraṇaṁ,
dig up the root of craving, like one seeking the root digs up grass,
mā vo naḷaṁ va soto va Māro bhañji punappunaṁ.
do not let Māra push you down again and again like a stream pushes down the reed.
[77 cf. Snp 745a-d (740a-d)]
[stm.]
Tṛṣṇādvitīyaḥ puruṣo, dīrgham adhvānam āśayā,
A person who has craving as his companion travels a long time because of hope,
punaḥ punaḥ saṁsarate, garbham eti punaḥ punaḥ,
again and again one transmigrates, again and again one comes to the womb,
itthaṁbhāvānyathībhāvaḥ, saṁsare tv āgatiṁ gatim. 3.12
going from this state of existence to another, coming and going in transmigration.
Tṛṣṇā-dvitīyaḥ (m. nom. sg.) having craving as his companion; puruṣaḥ (m. nom. sg.) a person; dīrgham (m. acc. sg.) long; adhvānam (m. acc. sg.) a long time; āśayā (f. inst. sg.) because of hope; punaḥ punaḥ (indec.) again and again; saṁsarate (3rd. sg. pres.) one transmigrates; garbham (m. acc. sg.) the womb; eti (3rd. sg. pres.) comes; punaḥ punaḥ (indec.) again and again; itthaṁ-bhāva (m. acc. sg.) a state of existence; anyathī-bhāvaḥ (m. nom. sg.) another; saṁsare (m. loc. sg.) in transmigration; tv (separator); āgatim (f. acc. sg.) coming; gatim (f. acc. sg.) going.
Taṇhādutiyo puriso, dīgham-addhāna saṁsaraṁ,
A person who has craving as his companion travels a long time in transmigration,
itthabhāvaññathābhāvaṁ, saṁsāraṁ nātivattati.
going from this state of existence to another, they do not overcome transmigration.
[78 cf. Iti 58:2]
[stm.]
Tāṁ tu tṛṣṇāṁ prahāyeha, vītatṛṣṇo bhavābhave,
But the one who has abandoned these cravings here, being without craving for repeated existence,
nāsau punaḥ saṁsarate, tṛṣṇā hy asya na vidyate. 3.13
that one does not transmigrate again, for him craving is not found.
Tām (f. acc. sg. dem. pron.) this; tu (indec.) but; tṛṣṇām (f. acc. sg.) craving; prahāya (abs.) having abandoned; iha (indec.) here; vīta-tṛṣṇaḥ (m. nom. sg.) one without craving; bhava-bhave (m. loc. sg.) for repeated existence; na (indec.) not; asau (m. nom. sg. dom. pron.) that; punaḥ (indec.) again; saṁsarate (3rd. sg. pres.) one transmigrates; tṛṣṇā (f. nom. sg.) craving; hi (indec.) for; asya (m. gen. sg. dem. pron.) for him; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.
Ye ca taṇhaṁ pahantvāna, vītataṇhā bhavābhave,
But those who, having abandoned craving, free from craving for repeated existence,
te ve pāraṅgatāloke, ye pattā āsavakkhayaṁ.
surely cross over the world, those who attain the destruction of the pollutants.
[79 ≈ Snp 335 (333)]
[stm.]
Yayā Devā manuṣyāś ca sitās tiṣṭhanti hārthikāḥ,
That by which Devas and humans remain dependent and needy,
tarataitāṁ viṣaktikāṁ, kṣaṇo vo mā hy upatyagāt,
cross over this attachment, do not let the moment pass you by,
kṣaṇātītā hi śocante narakeṣu samarpitāḥ. 3.14
for those whose moment has passed grieve when cast into the purgatories.
Yayā (f. inst. sg. rel. pron.) by which; Devāḥ (m. nom. pl.) the gods; manuṣyāḥ (m. nom. pl.) humans; ca (indec.) and; sitāḥ (m. nom. pl. pp.) dependent; tiṣṭhanti (3rd. pl. pres.) remain; hy (separator); arthikāḥ (m. nom. pl.) needy; tarata (2nd. pl. imp.) cross over!; etām (f. acc. sg. dem. pron.) this; viṣaktikām (f. acc. sg.) attachment; kṣaṇaḥ (m. nom. sg.) the moment; vaḥ (gen. sg. pers. pron.) for you; mā (indec.) do not; hy (separator); upatyagāt (3rd. sg. aor.) let pass; kṣaṇa-atītāḥ (m. nom. pl.) those for whom the moment has passed; hi (indec.) for; śocante (3rd. pl. pres.) they grieve; narakeṣu (m. loc. pl.) in the purgatories; samarpitāḥ (m. nom. pl. pp.) cast.
Yāya Devā manussā ca sitā tiṭṭhanti atthikā,
That by which Devas and humans remain dependent and needy,
tarathetaṁ visattikaṁ, khaṇo vo mā upaccagā,
cross over this attachment, don’t let the moment pass you by,
khaṇātītā hi socanti nirayamhi samappitā.
for those whose moment has passed grieve when cast into purgatory.
[80]
[stm. + sim.]
Tṛṣṇā hi hetuḥ saritā viṣaktikā, gaṇḍasya nityaṁ visṛteha jālinī,
For craving is the cause of the entangling Although it is placed at the end of the pādayuga, separated from the subject, we have to take jālinī (entangling) with sāritā viṣaktikā (streams of attachment) for it to make sense. This is a good example of how word-placement is not necessarily a good guide to meaning. streams of attachments, like the constant swelling of a boil here,
latāṁ pipāsām apanīya sarvaśo, nivartate duḥkham idaṁ punaḥ punaḥ. 3.15
having removed this creeper, this thirst, in every way, suffering ceases again and again. For this line compare the last line of the next verse and its parallel.
Tṛṣṇā (f. nom. sg.) craving; hi (indec.) for; hetuḥ (m. nom. sg.) the cause; saritā (f. nom. pl.) streams; viṣaktikāḥ (f. nom. pl.) attachments; gaṇḍasya (m. gen. sg.) of a boil; nityam (indec.) constantly; visṛte (m. loc. sg.) of one that is swelling; iha (indec.) here; jālinī (f. nom. sg.) entangling; latām (f. acc. sg.) the creeper; pipāsām (f. acc. sg.) the thirst; apanīya (abs.) having removed; sarvaśaḥ (indec.) in every way; nivartate (3rd. sg. pres.) ceases; duḥkham (n. nom. coll. sg.) suffering; idam (n. nom. sg. dem. pron.) this ; punaḥ punaḥ (indec.) again and again.
[81 ≈ Dhp 338]
[stm. + sim.]
Yathāpi mūlair anupadrutaiḥ sadā, chinno ’pi vṛkṣaḥ, punar eva jāyate,
Just as through the roots being always unharmed, The Udānavarga uses an instrumental absolute construction (mūlaiḥ..., tṛṣṇānuśayaiḥ...) to express the cause or means. This contrasts with the Pāli parallel, which uses a locative absolute (mūle...) to express the temporal circumstance. Both constructions are semantically equivalent in this context, denoting the condition under which the main action occurs. a tree, even though cut down, springs up again,
evaṁ hi tṛṣṇānuśayair anuddhṛtair, nirvartate duḥkham idaṁ punaḥ punaḥ. 3.16
so through the tendencies to craving not being rooted out, this suffering arises again and again. A difference of just one akṣara (-nir- in place of -ni-) reverses the meaning of the previous line.
Yathā (indec.) just as; api (indec.) even; mūlaiḥ (n. inst. pl.) by the roots; an-upadrutaiḥ (n. inst. pl.) unharmed; sadā (indec.) always; chinnaḥ (m. nom. sg. pp.) cut; api (indec.) even though; vṛkṣaḥ (m. nom. sg.) a tree; punaḥ (indec.) again; eva (indec.) indeed; jāyate (3rd. sg. pres. pass.) springs up; evam (indec.) thus; hi (indec.) for; tṛṣṇā-anuśayaiḥ (m. inst. pl.) by the latent tendencies of craving; an-uddhṛtaiḥ (m. inst. pl. pp.) not rooted out; nirvartate (3rd. sg. pres.) arises; duḥkham (n. nom. coll. sg.) suffering; idam (n. nom. sg. dem. pron.) this ; punaḥ punaḥ (indec.) again and again.
Yathā pi mūle anupaddave daḷhe, chinno pi rukkho, punar-eva rūhati,
Just as when the roots are unharmed and firm, a tree, even though cut down, grows again,
evam-pi taṇhānusaye anūhate, nibbattatī dukkham-idaṁ punappunaṁ.
so when the tendency to craving is not rooted out, this suffering arises again and again.
[82]
[stm. + sim.]
Yathāpi śalyo dṛḍham ātmanā Ātmanā, though instrumental, must carry locative sense here for the parallelism to work: just as a dart in oneself hurts, so does craving in oneself lead to destruction. kṛtas tam eva hanyād balasā tv adhiṣṭhitaḥ,
Just as a firmly fastened dart, made by oneself, lodged there, would strongly hurt that one,
tathā tv ihādhyātmasamutthitā latās tṛṣṇā vadhāyopanayanti prāṇinām. 3.17
so too the creepers of craving, arisen within oneself here, lead breathing beings to destruction.
Yathā (indec.) just as; api (indec.) even; śalyaḥ (m. nom. sg.) a dart; dṛḍham (indec.) firmly fastened; ātmanā (m. inst. sg.) by oneself; kṛtaḥ (m. nom. sg. pp.) made; tam (m. acc. sg. dem. pron.) that one; eva (indec.) very; hanyāt (3rd. sg. opt.) would destroy; balasā (n. inst. sg. adv.) strongly; tv (separator); adhiṣṭhitaḥ (m. nom. sg. pp.) lodged; tathā (indec.) so; tu (indec.) and; iha (indec.) here; adhyātma-samutthitā (f. nom. pl.) arisen within oneself; latāḥ (f. nom. pl.) creepers; tṛṣṇā (f. nom. sg.) craving; vadhāya (m. dat. sg.) to destruction; upanayanti (3rd. pl. pres.) they lead; prāṇinām (m. gen. pl.) for living beings.
[83 ≈ Iti 15:2]
[adm.]
Etad ādīnavaṁ jñātvā – tṛṣṇā duḥkhasya saṁbhavam –
Knowing this danger – that craving is the source of suffering –
vītatṛṣṇo hy anādānaḥ, smṛto bhikṣuḥ parivrajet. 3.18
being without craving, not grasping, the monastic should wander mindfully. Smṛto is an adjective describing the monk, but it is not being exclusively, which would mean: a mindful monk, which limits which type of monk who should wander, but rather describes the manner in which he wanders, and is therefore adverbial in force.
Etat (n. nom. sg. dem. pron.) this ; ādīnavam (n. acc. sg.) danger; jñātvā (abs.) having known; tṛṣṇā (f. nom. sg.) craving; duḥkhasya (n. gen. coll. sg.) of suffering; saṁbhavam (m. acc. sg.) the source; vīta-tṛṣṇaḥ (m. nom. sg.) one without craving; hy (separator); an-ādānaḥ (m. nom. sg.) not grasping; smṛtaḥ (m. nom. sg. adj.–>adv.) mindfully; bhikṣuḥ (m. nom. sg.) a monastic; parivrajet (3rd. sg. opt.) should wander forth.
Etam-ādīnavaṁ ñatvā – taṇhaṁ dukkhassa sambhavaṁ –
Knowing this danger – that craving is the source of suffering –
vītataṇho anādāno, sato bhikkhu paribbaje.
being without craving, not grasping, the monastic should wander mindfully.
Tṛṣṇāvargaḥ, 3
The Chapter about Craving, the Third