So taṇhākkhayāya paṭipanno hoti.
They practice for the ending of craving.

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’.
an3.33 a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.
vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.

“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti.
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.

“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.
“So, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.

taṇhākkhayavimuttino;
freed by the ending of craving,

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

Taṇhādhipannā anusotagāmino.
those who go with the stream are sunk in craving.

Taṇhuppādasutta
The Arising of Craving
“Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.
“Mendicants, there are four things that give rise to craving in a mendicant.
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
For the sake of robes,
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
almsfood,
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
lodgings,
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.
Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatīti.
These are the four things that give rise to craving in a mendicant.
Taṇhā dutiyo puriso,
Craving is a person’s partner
Taṇhaṁ dukkhassa sambhavaṁ;
that craving is the cause of suffering—
Vītataṇho anādāno,
rid of craving, free of grasping,

Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside.
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside.
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside.
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside.
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside.
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti.
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views don’t linger on inside.
Vesārajjaṁ taṇhāyogena te dasāti. "

Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ.
Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment.

taṇhakkhayavimuttino;
freed by the ending of craving,

taṇhādāsā sanettikā;
bondservants of craving, full of attachments,

Idha, bhikkhave, bhikkhu yāyaṁ disā agatapubbā iminā dīghena addhunā yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.
It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya.
This body is produced by craving. Relying on craving,
Taṇhā pahātabbā.
you should give up craving.
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya.
‘This body is produced by craving. Relying on craving,
Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ.
you should give up craving.’ This is what I said,
So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati.
After some time, relying on craving, they give up craving.
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti,
an4.159

Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "

Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Puna caparaṁ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body.
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Puna caparaṁ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body.

Taṇhāsutta
Craving, the Weaver
“taṇhaṁ vo, bhikkhave, desessāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
“Mendicants, I will teach you about craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.
“Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati?
“And what is that craving …?
Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?
What are the eighteen currents of craving that derive from the interior?
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.
These are the eighteen currents of craving that derive from the interior.
Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?
What are the eighteen currents of craving that derive from the exterior?
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
These are the eighteen currents of craving that derive from the exterior.
Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Imāni vuccanti, bhikkhave, chattiṁsa taṇhāvicaritāni.
These are called the thirty-six currents of craving.
Iti evarūpāni atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni.
Each of these pertain to the past, future, and present,
Evaṁ aṭṭhasataṁ taṇhāvicaritaṁ honti.
making one hundred and eight currents of craving.
Ayaṁ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatī”ti.
This is that craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.” "

Taṇhā pemena ca dasā teti.
"

Avijjā ca bhavataṇhā ca—
Ignorance and craving for continued existence.

“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.
“Māluṅkyaputta, there are four things that give rise to craving in a mendicant.
Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.
For the sake of robes,
Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.
almsfood,
Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.
lodgings,
Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.
Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.
These are the four things that give rise to craving in a mendicant.
Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ.
That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment.

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
an5.72

Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.
It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa.
That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.
Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
Taṇhākkhayādhimuttassa,
when you’re dedicated to the ending of craving

“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
for craving weaves one to being reborn in one state of existence or another.
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī;
“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
an6.61
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;
“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
an6.61
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;
“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
an6.61
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
an6.61
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;
“Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress,
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
for craving weaves one to being reborn in one state of existence or another.
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;
“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.
for craving weaves one to being reborn in one state of existence or another.

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.
Craving is the source of suffering.
Taṇhānirodho, bhikkhave, dukkhanirodho.
When craving ceases, suffering ceases.

ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "

Taṇhāsutta
Craving
“Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā.
“Mendicants, you should give up these three cravings and three conceits.
Katamā tisso taṇhā pahātabbā?
What three cravings should you give up?
Kāmataṇhā, bhavataṇhā, vibhavataṇhā—
Craving for sensual pleasures, craving for continued existence, and craving to end existence.
imā tisso taṇhā pahātabbā.
These are the three cravings you should give up.
Yato kho, bhikkhave, bhikkhuno imā tisso taṇhā pahīnā honti, ime ca tayo mānā;
When a mendicant has given up these three cravings and these three conceits
ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Bhavā taṇhāyekā dasāti.
"

Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "

Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṁ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.

Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …
Evamevaṁ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.
an7.49
Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ anusandahati appaṭikulyatā saṇṭhāti;
an7.49
Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti;
an7.49

‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, taṇhāgatametaṁ …pe…
‘A Realized One exists after death’: this is just about craving. …

“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
“Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”
Ettāvatā kho, moggallāna, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.
That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.” "

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

Rūpataṇhāya …pe…
craving for sights …
saddataṇhāya …
craving for sounds …
gandhataṇhāya …
craving for smells …
rasataṇhāya …
craving for tastes …
phoṭṭhabbataṇhāya …
craving for touches …
dhammataṇhāya …pe….
craving for thoughts …
Saññā sañcetanā taṇhā,
an7.96-614

Taṇhāmūlakasutta
Rooted in Craving
“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṁ suṇātha.
“Mendicants, I will teach you about nine things rooted in craving.
Katame ca, bhikkhave, nava taṇhāmūlakā dhammā?
And what are the nine things rooted in craving?
Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti.
These are the nine things rooted in craving.” "

Tiṭhānaṁ khaḷuṅko taṇhā,
an9.31

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
an9.36
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward keenness, commitment, persistence, and striving.

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’

Taṇhāsutta
Craving
“Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti.
“Mendicants, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be.
Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti.
And yet it is evident that there is a specific condition for craving for continued existence.
Bhavataṇhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.
I say that craving for continued existence is fueled by something, it’s not unfueled.
Ko cāhāro bhavataṇhāya?
And what is the fuel for craving for continued existence?
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;
In this way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.
That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;
In the same way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.
That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.

Avijjā taṇhā niṭṭhā ca,
an10.70

vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Rūpataṇhāya…
“… Craving for sights …
saddataṇhāya…
craving for sounds …
gandhataṇhāya…
craving for smells …
rasataṇhāya…
craving for tastes …
phoṭṭhabbataṇhāya…
craving for touches …
dhammataṇhāya… "
craving for thoughts. …” "

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
partially eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
finite or infinite on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or they resort to flip-flops on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or they assert that the self and the cosmos arose by chance on two grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
they theorize about the past on these eighteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or they assert that the self lives on after death in a percipient form on sixteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or that the self lives on after death in a non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or they assert the annihilation of an existing being on seven grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
or they assert the ultimate extinguishment of an existing being in the present life on five grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
they theorize about the future on these forty-four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
‘When craving exists there’s grasping. Craving is a condition for grasping.’
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?
‘When what exists is there craving? What is a condition for craving?’
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
‘When feeling exists there’s craving. Feeling is a condition for craving.’
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
dn14

‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.
If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’
‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ.
If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.
‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
Suppose there were totally and utterly no craving for anyone anywhere.
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?
That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.
“That’s why this is the cause, source, origin, and reason of grasping, namely craving.
‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā.
‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so.
cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?
That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.
“That’s why this is the cause, source, origin, and reason of craving, namely feeling.
Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding.
‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā.
‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
Suppose there were totally and utterly no craving for anyone anywhere.
kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā.
“That’s why this is the cause, source, origin, and reason of seeking, namely craving.

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”

“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.
“Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.
Taṇhāsallassa hantāraṁ,
Destroyer of the dart of craving,

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā.
craving for sensual pleasures, craving for continued existence, and craving to end existence.
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?
But where does that craving arise and where does it settle?
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpataṇhā loke …
Craving for sights …
saddataṇhā loke …
craving for sounds …
gandhataṇhā loke …
craving for smells …
rasataṇhā loke …
craving for tastes …
phoṭṭhabbataṇhā loke …
craving for touches …
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?
dn22
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
Rūpataṇhā loke …
dn22
saddataṇhā loke …
dn22
gandhataṇhā loke …
dn22
rasataṇhā loke …
dn22
phoṭṭhabbataṇhā loke …
dn22
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
dn22
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases.

Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami.
They enjoyed it, and craving was born in them.
Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.
They too enjoyed it, and craving was born in them.

Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
Tisso taṇhā—
Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
for sensual pleasures, to continue existence, and to end existence.
Aparāpi tisso taṇhā—
Another three cravings:
kāmataṇhā, rūpataṇhā, arūpataṇhā.
sensuality, form, and formlessness.
Aparāpi tisso taṇhā—
Another three cravings:
rūpataṇhā, arūpataṇhā, nirodhataṇhā.
form, formlessness, and cessation.
Cattāro taṇhuppādā—
Four things that give rise to craving:
cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
Craving arises in a mendicant for the sake of robes,
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
almsfood,
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
lodgings,
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
dn33
Cha taṇhākāyā—
Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and thoughts.

Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
Tisso taṇhā—
Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving for continued existence, and craving to end existence.
Cha taṇhākāyā—
Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and thoughts.
Nava taṇhāmūlakā dhammā—
Nine things rooted in craving.
taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies.

Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi.
That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti.
That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.”

ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—
Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is:
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā—
craving for sensual pleasures, craving for continued existence, and craving to end existence.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—
Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—
A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …
Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?
But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?
Chayime, āvuso, taṇhākāyā—
There are these six classes of craving.
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Craving for sights, sounds, smells, tastes, touches, and thoughts.
Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—
Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
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‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?
‘Is it for those who crave or those rid of craving?’
‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.
‘It’s for those rid of craving.’
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;
There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;
There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source, origin, birthplace, and inception of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Feeling.

Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward keenness, commitment, persistence, and striving.

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—
“Sir, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state.
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—
mn18
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?
And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?”

Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.”

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.
It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Sabbañjaho taṇhākkhaye vimutto,
I’ve given up all, freed through the ending of craving.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …

Cūḷataṇhāsaṅkhayasutta
The Shorter Discourse on the Ending of Craving
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
“Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.
That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?
“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?
“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti?
‘Sir, how do you briefly define a mendicant who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.’
Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti.
That’s how the Buddha briefly explained freedom through the ending of craving to me.”
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti?
“Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?”
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
mn37
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
mn37
Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti.
“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”
Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ. "

Mahātaṇhāsaṅkhayasutta
The Longer Discourse on the Ending of Craving
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Feeling.
vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
mn38
“Taṇhāpaccayā, bhante, upādānaṁ;
mn38
taṇhāpaccayā upādānan”ti.
mn38
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;
mn38
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?
mn38
“Vedanāpaccayā, bhante, taṇhā;
mn38
vedanāpaccayā taṇhā”ti.
mn38
vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.
vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;
mn38
taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?
mn38
“Taṇhānirodhā, bhante, upādānanirodho;
mn38
taṇhānirodhā upādānanirodho”ti.
mn38
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;
mn38
vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?
mn38
“Vedanānirodhā, bhante, taṇhānirodho;
mn38
vedanānirodhā taṇhānirodho”ti.
mn38
vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
Mendicants, you should memorize that brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. "

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—
“It’s because of sentient beings—shrouded by ignorance and fettered by craving—chasing pleasure in various realms.
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—
“It’s when ignorance fades away, knowledge arises, and craving ceases.

“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
“It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā;
craving for sensual pleasures, craving to continue existence, and craving to end existence.
“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo;
“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

taṇhākkhayavimuttiyo;
that comes with the ending of craving?’

Taṇhacchidassa buddhassa,
He has cut off craving and is awakened,

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’

Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.
When a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.”

‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.
Take someone who used to amuse themselves with sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside.
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside.
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.
I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.
I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that.
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.
I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.
These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.
evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti.
In the same way, I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.
Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.
The more they indulge in sensual pleasures, the more their craving for sensual pleasures grows, and the more they burn with passion for sensual pleasures. But still, they derive a degree of pleasure and gratification from the five kinds of sensual stimulation.
api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?
Have you seen or heard of a king or a royal minister of the past, future, or present, amusing themselves supplied and provided with the five kinds of sensual stimulation, who—without giving up craving for sensual pleasures and dispelling passion for sensual pleasures—lives rid of thirst, their mind peaceful inside?”
Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā.
Neither have I.
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti.
On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”

‘Ūno loko atitto taṇhādāso’ti
‘The world is wanting, insatiable, the slave of craving.’
‘Ūno loko atitto taṇhādāso’ti—
You also said this: ‘The world is wanting, insatiable, the slave of craving.’
‘ūno loko atitto taṇhādāso’ti,
‘The world is wanting, insatiable, the slave of craving.’
‘ūno loko atitto taṇhādāso’ti.
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Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.
For the world is indeed wanting, insatiable, the slave of craving.”
Avītataṇhā maraṇaṁ upenti;
reach death not rid of craving.

Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Sabbañjaho taṇhākkhaye vimutto,
I’ve given up all, freed in the ending of craving.

Yodhataṇhaṁ pahantvāna,
They’ve given up craving,
Taṇhābhavaparikkhīṇaṁ,
they’ve ended craving to be reborn:

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ;
‘Dart’ is a term for craving.

“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:

‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness.
manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
mind, thoughts, mind consciousness, and things knowable by mind consciousness.

vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.
vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.

Upasikhi taṇhacchido ca sikhari.
Upasīdarin and Sīdarin, who’ve both cut off craving.

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā,
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.
“The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.
‘Cha taṇhākāyā veditabbā’ti—
‘The six classes of craving should be understood.’
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.
‘Cha taṇhākāyā veditabbā’ti—
‘The six classes of craving should be understood.’
‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.
If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
The arising and vanishing of craving is evident,
‘taṇhā attā’ti yo vadeyya.
craving is self.
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.
So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.
‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.
‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
The arising and vanishing of craving is evident,
‘taṇhā attā’ti yo vadeyya.
craving is self.
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.
So the mind, thoughts, mind consciousness, mind contact, feeling, and craving are not self.
taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
craving like this: ‘This is mine, I am this, this is my self.’
manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
mind … thoughts … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
craving like this: ‘This is not mine, I am not this, this is not my self.’
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
craving like this: ‘This is not mine, I am not this, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.
manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.
mind, thoughts, mind consciousness, mind contact, feeling, and craving.

Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.
And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—grows.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.
And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—grows.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.
And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—is given up.
Avijjā ca bhavataṇhā ca—
Ignorance and craving for continued existence.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.
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Avijjā ca bhavataṇhā ca—
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taṇhaṁ me brūsi bandhanan”ti.
and you tell me craving’s a shackle.”

Acchecchi taṇhaṁ idha nāmarūpe;
craving for name and form is cut off right here.

Kedha taṇhaṁ pajahiṁsu,
who here has given up craving?

Samūlaṁ taṇhamabbuyha,
and having plucked out craving, root and all:

Acchecchi taṇhaṁ idha nāmarūpe;
craving for name and form is cut off right here.

Taṇhādhipannā vatasīlabaddhā,
Seized by craving, attached to precepts and observances,

“Taṇhā janeti purisaṁ,
“Craving gives birth to a person.

“Taṇhā janeti purisaṁ,
“Craving gives birth to a person.

“Taṇhā janeti purisaṁ,
“Craving gives birth to a person.

Taṇhāsutta
Craving
“Taṇhāya nīyati loko,
“Craving leads the world on.
taṇhāya parikassati;
Craving drags it around.
Taṇhāya ekadhammassa,
Craving is the one thing

Taṇhāya vippahānena,
With the giving up of craving

Taṇhāya vippahānena,
With the giving up of craving

Taṇhāsallena otiṇṇo,
The dart of craving has struck it down.

“Taṇhāya uḍḍito loko,
“Craving has trapped the world.

Taṇhāya uḍḍito loko,
Craving has trapped the world.

Nāmaṁ cittañca taṇhā ca,
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Samūlaṁ taṇhamabbuyha,
and having plucked out craving, root and all:

Taṇhā natthi kuhiñci netave;
the weaver, the clinger—to track them anywhere.

Samūlaṁ taṇhamabbuyha,
Having plucked out craving, root and all,
Samūlaṁ taṇhamabbuyha,
Having plucked out craving, root and all

Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu:
Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked, and addressed him in verse:
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:
Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and said to him,
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ:
Then Craving, Delight, and Lust withdrew to one side to think up a plan.
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:
So that’s what they did. Then they went up to the Buddha and said to him,
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ:
Then Craving, Delight, and Lust withdrew to one side to think up a plan.
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ:
So that’s what they did. Then they went up to the Buddha and said to him,
Atha kho taṇhā ca …pe…
Then Craving, Delight, and Lust …
Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca …pe…
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Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma etadavocuṁ:
Then Craving, Delight, and Lust withdrew to one side and said,
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ aṭṭhaṁsu.
Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and stood to one side.
Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi:
Māra’s daughter Craving addressed the Buddha in verse:
“Acchejja taṇhaṁ gaṇasaṅghacārī,
“He lives with his community after cutting off craving,
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu.
Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked.
Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo.
Māra the Wicked saw them coming off in the distance,
taṇhā ca aratī ragā;
Craving, Delight, and Lust.

kāmataṇhā samūhatā.
and I’ve eradicated sensual craving.

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Taṇhāsallassa hantāraṁ,
I bow to the kinsman of the Sun,

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Katamā ca, bhikkhave, taṇhā?
And what is craving?
Chayime, bhikkhave, taṇhākāyā—
There are these six classes of craving.
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Craving for sights, sounds, smells, tastes, touches, and thoughts.
Ayaṁ vuccati, bhikkhave, taṇhā.
This is called craving.

‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
‘When craving exists there’s grasping. Craving is a condition for grasping.’
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?
‘When what exists is there craving? What is a condition for craving?’
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
‘When feeling exists there’s craving. Feeling is a condition for craving.’
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

taṇhā …
craving …
taṇhā …
craving …

Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source, origin, birthplace, and inception of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Feeling.

‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.
‘Contact is a condition for feeling. Feeling is a condition for craving.’”
‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.
‘What is a condition for craving?’
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
‘Feeling is a condition for craving. Craving is a condition for grasping.’”
‘taṇhāpaccayā upādānaṁ;
‘Craving is a condition for grasping.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

taṇhaṁ …
craving …
taṇhaṁ …
craving …

taṇhaṁ …
craving …
taṇhaṁ …
craving …

taṇhāya ce bhikkhu …
craving …

“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato.
“Mendicants, for a fool shrouded by ignorance and fettered by craving, this body has been produced.
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato.
For an astute person shrouded by ignorance and fettered by craving, this body has been produced.
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.
“For a fool shrouded by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving.
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.
For an astute person shrouded by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.

taṇhāpaccayā, bhikkhave, upādānaṁ …
Craving is a condition for grasping …
vedanāpaccayā, bhikkhave, taṇhā …
Feeling is a condition for craving …
taṇhā, bhikkhave …
Craving …

‘Taṇhā’tissa vacanīyaṁ.
You should say: ‘Craving.’
Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
I say that craving has a vital condition.
Kā ca, bhikkhave, taṇhāya upanisā?
And what is it?
vedanūpanisā taṇhā,
Feeling is a vital condition for craving.
taṇhūpanisaṁ upādānaṁ,
Craving is a vital condition for grasping.
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khayeñāṇan”ti.
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” "

taṇhā panāvuso …pe…
craving …
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

katamā ca, bhikkhave, taṇhā …
And what is craving? …

taṇhaṁ pajānāti …
craving …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
taṇhaṁ …
craving …

taṇhaṁ …
craving …
taṇhaṁ …
craving …

taṇhaṁ …
craving …
taṇhaṁ …
craving …

taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
‘What is the source of craving?’
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
sn12.32
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.
‘Feeling is the source of craving.’

taṇhāya ñāṇaṁ, taṇhāsamudaye ñāṇaṁ, taṇhānirodhe ñāṇaṁ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṁ;
Knowledge of craving …
katamā ca, bhikkhave, taṇhā …
And what is craving? …

taṇhāpaccayā upādānanti ñāṇaṁ …
sn12.34
vedanāpaccayā taṇhāti ñāṇaṁ …
sn12.34

‘taṇhāpaccayā upādānanti …
‘Craving is a condition for grasping.’ …
vedanāpaccayā taṇhāti …
‘Feeling is a condition for craving.’ …
katamā taṇhā …
‘What is craving …’

katamā taṇhā …
‘What is craving …’
katamā taṇhā …
‘What is craving …’

taṇhā …
craving …

vedanāpaccayā taṇhā.
Feeling is a condition for craving.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;
When craving exists grasping comes to be.
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?
When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;
When craving exists grasping comes to be.
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…
When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

taṇhā panāyaṁ kiṁnidānā …
‘But what is the source of this craving? …’ …
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“And when there’s no feeling at all, would craving still be found?”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?
“And when there’s no craving at all, would grasping still be found?”

“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …

Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …

“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ …pe…
Craving is a condition for grasping. …
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho …pe…
When craving ceases, grasping ceases. …

Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.
When mental intention as fuel is completely understood, the three cravings are completely understood.
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow.
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….
“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.

taṇhā hoti …
craving …
taṇhā na hoti …
craving …
taṇhaṁ abbhaññāsiṁ …
craving …

‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?
‘But where does that craving arise and where does it settle?’
yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
‘That craving arises and settles on whatever in the world seems nice and pleasant.
Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there that craving arises and settles.’
Te taṇhaṁ vaḍḍhesuṁ.
Their craving grew.
Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ.
As their craving grew, their attachments grew.
Te taṇhaṁ vaḍḍhissanti.
Their craving will grow.
Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti.
As their craving grows, their attachments will grow.
Te taṇhaṁ vaḍḍhenti.
Their craving grows.
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.
As their craving grows, their attachments grow.
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.
As their craving grows, their attachments grow.
te taṇhaṁ pajahiṁsu.
They gave up craving.
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.
Giving up craving, they gave up attachments.
te taṇhaṁ pajahissanti.
They will give up craving.
Ye taṇhaṁ pajahissanti …pe…
Giving up craving …
te taṇhaṁ pajahanti.
They give up craving.
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.
Giving up craving, they give up attachments.
te taṇhaṁ pajahiṁsu.
They gave up craving.
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.
Giving up craving, they gave up attachments.
te taṇhaṁ pajahanti.
They give up craving.
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.
Giving up craving, they give up attachments.

sayaṅkatā taṇhā …
“Is craving made by oneself? …” …
taṇhāya ce …
craving …

taṇhāpaccayā upādānanti …
craving is a condition for grasping …
vedanāpaccayā taṇhāti …
feeling is a condition for craving …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …

Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.
In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.
In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” "

“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Do you see that craving is a condition for grasping?”
“Vedanāpaccayā taṇhāti …
“Do you see that feeling is a condition for craving …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …

“Taṇhaṁ nappajānanti …pe….
“… craving …”

“Taṇhaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….
“… craving …”

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.
It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Taṇhāsutta
Craving
rūpataṇhā niccā vā aniccā vā”ti?
Is craving for sights permanent or impermanent?”
“saddataṇhā …pe…
“… craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā niccā vā aniccā vā”ti?
Is craving for thoughts permanent or impermanent?”
“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati …pe… saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati …pe…
“Seeing this, a learned noble disciple grows disillusioned with craving for sights, sounds, smells, tastes, touches, and thoughts. …”

Saññā sañcetanā taṇhā,
"

Rūpataṇhā …pe…
“… craving for sights …
saddataṇhā …
craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā ….
craving for thoughts …”

Saññā sañcetanā taṇhā,
sn18.22

Sabbañjahaṁ taṇhākkhaye vimuttaṁ,
He’s given up all, freed in the ending of craving:

‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
sn22.2
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
choices …
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.
“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”

Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
Samūlaṁ taṇhamabbuyha,
and having plucked out craving, root and all,

Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī;
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.

taṇhā tesaṁ na vijjati;
Craving is not found in them,
taṇhā tesaṁ na vijjati.
craving is not found in them.

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
sn22.81
Sāpi taṇhā …
sn22.81
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
sn22.81
Sāpi taṇhā …
sn22.81
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
sn22.81
Sāpi taṇhā …
sn22.81
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
Sāpi taṇhā …
And that craving,
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
sn22.81
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,

“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:

rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?

Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
sn22.90

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā—
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

Yāyaṁ taṇhā ponobhavikā …pe…
It’s the craving that leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
Yo tassāyeva taṇhāya …pe…
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.

“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
“Mendicants, you should give up any desire, greed, relishing, and craving for form.
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
consciousness.

“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of.
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
consciousness, then a being is spoken of.
Yāvakīvañca tesu paṁsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṁsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti.
As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own.
Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṁsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṁsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṁsenti vikīḷaniyaṁ karonti.
But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, destroy, and demolish them with their hands and feet, making them unplayable.
Evameva kho, rādha, tumhepi rūpaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.
In the same way, you should scatter, destroy, and demolish form, making it unplayable. And you should practice for the ending of craving.
Vedanaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.
You should scatter, destroy, and demolish feeling …
saṅkhāre vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.
choices …
Viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha.
consciousness, making it unplayable. And you should practice for the ending of craving.
Taṇhākkhayo hi, rādha, nibbānan”ti.
For the ending of craving is extinguishment.” "

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—
“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies—

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
choices …
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha.
consciousness.

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
choices …
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.

Rūpataṇhāsutta
Craving For Sights
“Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“Mendicants, craving for sights is impermanent, decaying, and perishing.
saddataṇhā …
Craving for sounds,
gandhataṇhā …
craving for smells,
rasataṇhā …
craving for tastes,
phoṭṭhabbataṇhā …
craving for touches,
dhammataṇhā aniccā vipariṇāmī aññathābhāvī.
and craving for thoughts are impermanent, decaying, and perishing.

Saññā ca cetanā taṇhā,
sn25.10

Taṇhāsutta
Craving
“Yo kho, bhikkhave, rūpataṇhāya uppādo ṭhiti …pe…
“Mendicants, the arising of craving for sights …
yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.
craving for thoughts … is the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpataṇhāya nirodho …pe…
The cessation of craving for sights …
yo dhammataṇhāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
craving for thoughts … is the ending of old age and death.” "

Saññā ca cetanā taṇhā,
sn26.10

Taṇhāsutta
Craving
“Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso.
“Mendicants, desire and greed for craving for sights,
Yo saddataṇhāya …
craving for sounds,
yo gandhataṇhāya …
craving for smells,
yo rasataṇhāya …
craving for tastes,
yo phoṭṭhabbataṇhāya …
craving for touches,
yo dhammataṇhāya chandarāgo, cittasseso upakkileso.
or craving for thoughts is a corruption of the mind. …”

Saññā ca cetanā taṇhā,
sn27.10

Taṇhā hissa dutiyā, sāssa appahīnā.
For craving is their partner, and they haven’t given it up.
Taṇhā hissa dutiyā, sāssa pahīnā.
For craving is their partner, and they have given it up.

Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ.
‘Boil’s root’ is a term for craving.
Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā;
It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

vedanāpaccayā taṇhā.
Feeling is a condition for craving.
vedanāpaccayā taṇhā.
sn35.106
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.

Virajjamānā sataṇhātaṇhesu.
attacking both the strong and the weak.

Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
they’re called a mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

Taṇhā vedanāsamudayagāminī paṭipadā.
Craving is the practice that leads to the origin of feeling.