334
Manujassa pamattacārino,
Taṇhā vaḍḍhati māluvā viya;
So plavatī hurā huraṁ,
Phalamicchaṁva vanasmi vānaro.
For a human who lives with negligence,
craving grows like a māluvā creeper;
he swings from one life to another,
like a monkey seeking fruit in the forest.
335
Yaṁ esā sahate jammī,
taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti,
abhivaṭṭhaṁva bīraṇaṁ.
Whoever is overcome by this despicable seeking,
this entangling craving in the world;
for him sorrow grows,
like vetiver grass flourishing after the rain.
336
Yo cetaṁ sahate jammiṁ,
taṇhaṁ loke duraccayaṁ;
Sokā tamhā papatanti,
udabinduva pokkharā.
But whoever overcomes this despicable seeking,
this difficult to overcome craving in the world;
for him sorrow falls away,
like a drop of water from a lotus leaf.
337
Taṁ vo vadāmi bhaddaṁ vo,
yāvantettha samāgatā;
Taṇhāya mūlaṁ khaṇatha,
usīratthova bīraṇaṁ;
Mā vo naḷaṁva sotova,
māro bhañji punappunaṁ.
This I say to you: ‘Good fortune to you,
to all of you who have gathered here’;
dig up the root of craving,
like one seeking the root of vetiver grass;
lest Māra break you,
again and again, like a reed in a stream.
338
Yathāpi mūle anupaddave daḷhe,
Chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate,
Nibbattatī dukkhamidaṁ punappunaṁ.
Just as, when the root remains firm and undamaged,
though the tree was cut down, it grows again;
likewise, if the underlying tendency to craving is not rooted out,
suffering springs up again and again.
339
Yassa chattiṁsati sotā,
manāpasavanā bhusā;
Mahāvahanti duddiṭṭhiṁ,
saṅkappā rāganissitā.
In whoever the thirty-six currents [of craving],
strongly flow towards what is pleasing;
they swiftly carry away one of wrong view,
due to his passionate intentions.
340
Savanti sabbadhi sotā,
latā uppajja tiṭṭhati;
Tañca disvā lataṁ jātaṁ,
mūlaṁ paññāya chindatha.
Everywhere, these currents [of craving] flow,
the creeper sprouts and takes root;
seeing that the creeper has sprung up,
cut off its root with wisdom.
341
Saritāni sinehitāni ca,
Somanassāni bhavanti jantuno;
Te sātasitā sukhesino,
Te ve jātijarūpagā narā.
Flowing in [from all objects] and lovely,
feelings of joy arise in beings;
clinging to comfort and seeking happiness,
these persons are headed to birth and old age.
342
Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Saṁyojanasaṅgasattakā,
Dukkhamupenti punappunaṁ cirāya.
Beings, beset by craving,
wriggle like a trapped hare;
bound fast by mental fetters,
they experience suffering again and again, for a long time.
343
Tasiṇāya purakkhatā pajā,
Parisappanti sasova bandhito;
Tasmā tasiṇaṁ vinodaye,
Ākaṅkhanta virāgamattano.
Beings, beset by craving,
wriggle like a trapped hare;
therefore, one should drive out craving,
aspiring for the fading of desire.
344
Yo nibbanatho vanādhimutto,
Vanamutto vanameva dhāvati;
Taṁ puggalametha passatha,
Mutto bandhanameva dhāvati.
One who claims to be free from craving, inclined to the forest,
yet, though freed, rushes back to craving;
look at that person!
Freed, yet he hurries back to his very chains!
345
Na taṁ daḷhaṁ bandhanamāhu dhīrā,
Yadāyasaṁ dārujapabbajañca;
Sārattarattā maṇikuṇḍalesu,
Puttesu dāresu ca yā apekkhā.
The wise don’t call that a strong bond,
that which is made of iron, wood, or hemp;
but the infatuation for jewels and ornaments,
and longing for children and wives.
346
Etaṁ daḷhaṁ bandhanamāhu dhīrā,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
Etampi chetvāna paribbajanti,
Anapekkhino kāmasukhaṁ pahāya.
This, the steadfast ones call a strong bond,
weighing one down, loose yet hard to escape;
having cut even this, they wander forth,
unconcerned, having abandoned the comfort of sensual pleasures.
347
Ye rāgarattānupatanti sotaṁ,
Sayaṅkataṁ makkaṭakova jālaṁ;
Etampi chetvāna vajanti dhīrā,
Anapekkhino sabbadukkhaṁ pahāya.
Those filled with passion are swept away by the current,
like a spider in its self-spun web;
having cut even this, the stable ones wander forth,
unconcerned, having abandoned all suffering.
348
Muñca pure muñca pacchato,
Majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso,
Na punaṁ jātijaraṁ upehisi.
Let go of the past, let go of the future,
let go of the present, and cross over to the Farther Shore beyond existence;
with a mind fully liberated in every way,
you will not again undergo birth and old age.
349
Vitakkamathitassa jantuno,
Tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati,
Esa kho daḷhaṁ karoti bandhanaṁ.
For a person whose mind is agitated by thoughts,
and pierced by passion, contemplating the attractive,
craving increases even more;
this indeed is what makes the bond strong.
350
Vitakkūpasame ca yo rato,
Asubhaṁ bhāvayate sadā sato;
Esa kho byanti kāhiti,
Esa checchati mārabandhanaṁ.
But whoever delights in the stilling of thoughts,
and is ever mindful, contemplating the unattractive;
This one will bring an end to craving,
this one will cut Māra’s bonds.
351
Niṭṭhaṅgato asantāsī,
vītataṇho anaṅgaṇo;
Acchindi bhavasallāni,
antimoyaṁ samussayo.
Having reached surety, fearless,
without craving and blemish free;
he has cut off the barbs of existence,
this is the final body.
352
Vītataṇho anādāno,
Niruttipadakovido;
Akkharānaṁ sannipātaṁ,
Jaññā pubbāparāni ca;
Sa ve “antimasārīro,
Mahāpañño mahāpuriso”ti vuccati.
Without craving, without clinging,
skilled in words and their explanations;
knowing how syllables are arranged,
which come before and which after;
the one in his final body is said to be,
‘a profoundly wise one, a great man.’
353
Sabbābhibhū sabbavidūhamasmi,
Sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto,
Sayaṁ abhiññāya kamuddiseyyaṁ.
Victorious over everything, all I have known,
yet I remain untainted by all things conquered and known;
having abandoned all, liberated through the complete ending of craving,
thus directly knowing by myself—whom should I point to as my teacher? [1]
354
Sabbadānaṁ dhammadānaṁ jināti,
Sabbarasaṁ dhammaraso jināti;
Sabbaratiṁ dhammarati jināti,
Taṇhakkhayo sabbadukkhaṁ jināti.
The gift of the Dhamma surpasses all other gifts,
the taste of the Dhamma surpasses all flavors;
the delight in the Dhamma surpasses all delights,
the ending of craving overcomes all suffering.
355
Hananti bhogā dummedhaṁ,
no ca pāragavesino;
Bhogataṇhāya dummedho,
hanti aññeva attanaṁ.
Riches destroy the undiscerning one,
but not the one who seeks liberation;
the undiscerning person, driven by craving for riches,
destroys not just others, but himself as well.
356
Tiṇadosāni khettāni,
rāgadosā ayaṁ pajā;
Tasmā hi vītarāgesu,
dinnaṁ hoti mahapphalaṁ.
Fields are spoiled by weeds,
this population is spoiled by passion;
therefore, in those free from passion,
a gift bears great fruit.
357
Tiṇadosāni khettāni,
dosadosā ayaṁ pajā;
Tasmā hi vītadosesu,
dinnaṁ hoti mahapphalaṁ.
Fields are spoiled by weeds,
this population is spoiled by aversion;
therefore, in those free from aversion,
a gift bears great fruit.
358
Tiṇadosāni khettāni,
mohadosā ayaṁ pajā;
Tasmā hi vītamohesu,
dinnaṁ hoti mahapphalaṁ.
Fields are spoiled by weeds,
this population is spoiled by delusion;
therefore, in those free from delusion,
a gift bears great fruit.
359
Tiṇadosāni khettāni,
icchādosā ayaṁ pajā;
Tasmā hi vigaticchesu,
dinnaṁ hoti mahapphalaṁ.
Fields are spoiled by weeds,
this population is spoiled by longing;
therefore, in those free from longing,
a gift bears great fruit.
Whom should I point to as my teacher?: The Buddha spoke this famous verse to a wandering ascetic named Upaka shortly after achieving full awakening. Because the Buddha discovered the unconditioned reality of Nibbāna entirely through his own direct knowledge and effort, he had no human teacher in his final life to credit for his awakening.