Chapter One · Thag 16.10–19.1

Thag 16.10 · Pārāsariya (3rd)

Thag 16.10 · Pārāpariyattheragāthā

This thought came to the asceticin the forest full of flowers,as he was seated alonemeditating in seclusion:

Samaṇassa ahu cintā,pupphitamhi mahāvane;Ekaggassa nisinnassa,pavivittassa jhāyino.

“The behavior of the mendicantsthese days seems differentfrom when the protector of the world,the best of men, was still here.

“Aññathā lokanāthamhi,tiṭṭhante purisuttame;Iriyaṁ āsi bhikkhūnaṁ,aññathā dāni dissati.

Their robes were only for covering the private parts,and protection from the cold and wind.They ate in moderation,content with whatever they were offered.

Sītavātaparittāṇaṁ,hirikopīnachādanaṁ;Mattaṭṭhiyaṁ abhuñjiṁsu,santuṭṭhā itarītare.

Whether food was fine or coarse,a little or a lot,they ate only for sustenance,without greed or gluttony.

Paṇītaṁ yadi vā lūkhaṁ,appaṁ vā yadi vā bahuṁ;Yāpanatthaṁ abhuñjiṁsu,agiddhā nādhimucchitā.

They weren’t so very eagerfor the requisites of life,such as tonics and other necessities,as they were for the ending of defilements.

Jīvitānaṁ parikkhāre,bhesajje atha paccaye;Na bāḷhaṁ ussukā āsuṁ,yathā te āsavakkhaye.

In the wilderness, at a tree’s root,in caves and caverns,fostering seclusion,they lived with that as their final goal.

Araññe rukkhamūlesu,kandarāsu guhāsu ca;Vivekamanubrūhantā,vihaṁsu tapparāyaṇā.

They were used to simple things, unburdensome,gentle, not pompous at heart,unsullied, not scurrilous,their thoughts were intent on the goal.

Nīcā niviṭṭhā subharā,mudū atthaddhamānasā;Abyāsekā amukharā,atthacintā vasānugā.

That’s why they inspired confidence,in their movements, eating, and practice;their deportment was as smoothas a stream of oil.

Tato pāsādikaṁ āsi,gataṁ bhuttaṁ nisevitaṁ;Siniddhā teladhārāva,ahosi iriyāpatho.

With the utter ending of all defilements,those senior monks have now been quenched.They were great meditators and great benefactors—there are few like them today.

Sabbāsavaparikkhīṇā,mahājhāyī mahāhitā;Nibbutā dāni te therā,parittā dāni tādisā.

With the endingof good principles and understanding,the victor’s teaching,full of all excellent qualities, falls apart.

Kusalānañca dhammānaṁ,paññāya ca parikkhayā;Sabbākāravarūpetaṁ,lujjate jinasāsanaṁ.

This is the seasonfor bad principles and defilements.Those who are ready for seclusionare all that’s left of the true Dhamma.

Pāpakānañca dhammānaṁ,kilesānañca yo utu;Upaṭṭhitā vivekāya,ye ca saddhammasesakā.

As they grow, the defilementspossess most people;they play with fools, it seems to me,like monsters with the mad.

Te kilesā pavaḍḍhantā,āvisanti bahuṁ janaṁ;Kīḷanti maññe bālehi,ummattehiva rakkhasā.

Overcome by defilements,they run here and thereamong the bases for defilement,as if they had declared war on themselves.

Kilesehābhibhūtā te,tena tena vidhāvitā;Narā kilesavatthūsu,sasaṅgāmeva ghosite.

Having forsaken the true teaching,they argue with each other.Following wrong viewsthey think, ‘This is better.’

Pariccajitvā saddhammaṁ,aññamaññehi bhaṇḍare;Diṭṭhigatāni anventā,idaṁ seyyoti maññare.

They cut off their wealth,children, and wife to go forth.But then they do what they shouldn’t,for the sake of a measly spoon of almsfood.

Dhanañca puttaṁ bhariyañca,chaḍḍayitvāna niggatā;Kaṭacchubhikkhahetūpi,akicchāni nisevare.

They eat until their bellies are full,and then they lie to sleep on their backs.When they wake up, they keep on chatting,the kind of talk the Teacher criticized.

Udarāvadehakaṁ bhutvā,sayantuttānaseyyakā;Kathaṁ vattenti paṭibuddhā,yā kathā satthugarahitā.

Valuing all the arts and crafts,they train themselves in them.Not being settled internally, they think,‘This is the goal of the ascetic life.’

Sabbakārukasippāni,cittiṁ katvāna sikkhare;Avūpasantā ajjhattaṁ,sāmaññatthotiacchati.

They provide clay, oil, and talcum powder,water, lodgings, and foodfor householders,expecting more in return.

Mattikaṁ telacuṇṇañca,udakāsanabhojanaṁ;Gihīnaṁ upanāmenti,ākaṅkhantā bahuttaraṁ.

And in addition, tooth-picks of white fig,flowers, food to eat,well-cooked almsfood,mangoes and myrobalans.

Dantaponaṁ kapitthañca,pupphaṁ khādaniyāni ca;Piṇḍapāte ca sampanne,ambe āmalakāni ca.

In medicine they are like doctors,in business like householders,in makeup like prostitutes,in sovereignty like aristocrats.

Bhesajjesu yathā vejjā,kiccākicce yathā gihī;Gaṇikāva vibhūsāyaṁ,issare khattiyā yathā.

Cheats, frauds,false witnesses, sly:using multiple plans,they enjoy things of the flesh.

Nekatikā vañcanikā,kūṭasakkhī apāṭukā;Bahūhi parikappehi,āmisaṁ paribhuñjare.

Pursuing shams, contrivances, and plans,by such meansthey accumulate a lot of wealthfor the sake of their own livelihood.

Lesakappe pariyāye,parikappenudhāvitā;Jīvikatthā upāyena,saṅkaḍḍhanti bahuṁ dhanaṁ.

They assemble the communityfor business rather than Dhamma.They teach the Dhamma to othersfor gain, not for the goal.

Upaṭṭhāpenti parisaṁ,kammato no ca dhammato;Dhammaṁ paresaṁ desenti,lābhato no ca atthato.

Those barred from the Saṅghaquarrel over the Saṅgha’s property.Lacking conscience, they do not carethat they live on the earnings of others.

Saṅghalābhassa bhaṇḍanti,saṅghato paribāhirā;Paralābhopajīvantā,ahirīkā na lajjare.

Some with shaven head and robeare not devoted to practice,but wish only to be honored,besotted with property and reverence.

Nānuyuttā tathā eke,muṇḍā saṅghāṭipārutā;Sambhāvanaṁyevicchanti,lābhasakkāramucchitā.

When things have come to this,it’s not easy these daysto realize what has not yet been realized,or to preserve what has been realized.

Evaṁ nānappayātamhi,na dāni sukaraṁ tathā;Aphusitaṁ vā phusituṁ,phusitaṁ vānurakkhituṁ.

When shoeless on a thorny path,one would walkvery mindfully;that’s how a sage should walk in the village.

Yathā kaṇṭakaṭṭhānamhi,careyya anupāhano;Satiṁ upaṭṭhapetvāna,evaṁ gāme munī care.

Remembering the meditators of old,and recollecting their conduct,even in the latter days,it’s still possible to realize freedom from death.”

Saritvā pubbake yogī,tesaṁ vattamanussaraṁ;Kiñcāpi pacchimo kālo,phuseyya amataṁ padaṁ.

That is what the ascetic, whose facultieswere fully developed, said in the sāl tree grove.The brahmin, the seer, became fully extinguished,putting an end to all future lives.

Idaṁ vatvā sālavane,samaṇo bhāvitindriyo;Brāhmaṇo parinibbāyī,isi khīṇapunabbhavo”ti.

Thag 17.1 · Phussa

Thag 17.1 · Phussattheragāthā

Seeing many who inspire confidence,evolved and well-restrained,the seer of the Paṇḍara clan,asked the one known as Phussa:

Pāsādike bahū disvā,bhāvitatte susaṁvute;Isi paṇḍarasagotto,apucchi phussasavhayaṁ.

“In future times,what desire and motivationand behavior will people have?Please answer my question.”

“Kiṁchandā kimadhippāyā,kimākappā bhavissare;Anāgatamhi kālamhi,taṁ me akkhāhi pucchito”.

“Listen to my words,O seer known as a Paṇḍara,and remember them carefully,I will describe the future.

“Suṇohi vacanaṁ mayhaṁ,isipaṇḍarasavhaya;Sakkaccaṁ upadhārehi,ācikkhissāmyanāgataṁ.

In the future many will beangry and hostile,offensive, stubborn, and devious,jealous, holding divergent views.

Kodhanā upanāhī ca,makkhī thambhī saṭhā bahū;Ussukī nānāvādā ca,bhavissanti anāgate.

Imagining they understand <j>the depths of the teaching,they resort to the near shore.Superficial and disrespectful toward the teaching,they lack respect for one another.

Aññātamānino dhamme,gambhīre tīragocarā;Lahukā agarū dhamme,aññamaññamagāravā.

In the futuremany dangers will arise in the world.Idiots will defilethe Dhamma that was taught so well.

Bahū ādīnavā loke,uppajjissantyanāgate;Sudesitaṁ imaṁ dhammaṁ,kilesessanti dummatī.

Though bereft of good qualities,unlearned prattlers, too sure of themselves,will become powerfulin running Saṅgha proceedings.

Guṇahīnāpi saṅghamhi,voharantā visāradā;Balavanto bhavissanti,mukharā assutāvino.

Though possessing good qualities,the conscientious and unbiased, <j>acting in the proper spirit,will become weakin running Saṅgha proceedings.

Guṇavantopi saṅghamhi,voharantā yathātthato;Dubbalā te bhavissanti,hirīmanā anatthikā.

In the future, simpletons will acceptcurrency and gold,fields and land, goats and sheep,and bonded servants, male and female.

Rajataṁ jātarūpañca,khettaṁ vatthumajeḷakaṁ;Dāsidāsañca dummedhā,sādiyissantyanāgate.

Fools finding fault in others,but unsteady in their own ethics,will wander about, insolent,like cantankerous beasts.

Ujjhānasaññino bālā,sīlesu asamāhitā;Unnaḷā vicarissanti,kalahābhiratā magā.

They’ll be haughty,wrapped in robes of blue;deceivers and flatterers, pompous and fake,they’ll wander as if they were noble ones.

Uddhatā ca bhavissanti,nīlacīvarapārutā;Kuhā thaddhā lapā siṅgī,carissantyariyā viya.

With hair sleeked back with oil,fickle, their eyes painted with eyeshadow,they’ll travel on the high-road,wrapped in robes of ivory color.

Telasaṇṭhehi kesehi,capalā añjanakkhikā;Rathiyāya gamissanti,dantavaṇṇikapārutā.

The deep-dyed ocher robe,worn without disgust by the free,they will come to loathe,besotted by white clothes.

Ajegucchaṁ vimuttehi,surattaṁ arahaddhajaṁ;Jigucchissanti kāsāvaṁ,odātesu samucchitā.

They’ll want lots of possessions,and be lazy, lacking energy.Weary of the forest,they’ll stay within villages.

Lābhakāmā bhavissanti,kusītā hīnavīriyā;Kicchantā vanapatthāni,gāmantesu vasissare.

Being unrestrained, they’ll keep company withthose who acquire profit,and who always enjoy wrong livelihood,following their example.

Ye ye lābhaṁ labhissanti,micchājīvaratā sadā;Te teva anusikkhantā,bhajissanti asaṁyatā.

They won’t respect thosewho don’t get lots of stuff,and they won’t associate with the attentive,even though they’re very amiable.

Ye ye alābhino lābhaṁ,na te pujjā bhavissare;Supesalepi te dhīre,sevissanti na te tadā.

Disparaging their own banner,dyed a vermilion color,some will wear the white bannerof those of other religions.

Milakkhurajanaṁ rattaṁ,garahantā sakaṁ dhajaṁ;Titthiyānaṁ dhajaṁ keci,dhārissantyavadātakaṁ.

Then they’ll have no respectfor the ocher robe.The mendicants will not reflecton the nature of the ocher robe.

Agāravo ca kāsāve,tadā tesaṁ bhavissati;Paṭisaṅkhā ca kāsāve,bhikkhūnaṁ na bhavissati.

This awful lack of reflectionwas unthinkable to the elephant,who was overcome by suffering,inflicted by an arrow strike.

Abhibhūtassa dukkhena,sallaviddhassa ruppato;Paṭisaṅkhā mahāghorā,nāgassāsi acintiyā.

Then the six-tusked elephant,seeing the deep-dyed banner of the perfected ones,straight away spoke these versesconnected with the goal.

Chaddanto hi tadā disvā,surattaṁ arahaddhajaṁ;Tāvadeva bhaṇī gāthā,gajo atthopasaṁhitā.

‘One who, not free of stains themselves,would wear the robe stained in ocher,bereft of self-control and truth:they are not worthy of the ocher robe.

‘Anikkasāvo kāsāvaṁ,yo vatthaṁ paridhassati;Apeto damasaccena,na so kāsāvamarahati.

One who’s purged all their stains,steady in ethics,possessing truth and self-control:they are truly worthy of the ocher robe.’

Yo ca vantakasāvassa,sīlesu susamāhito;Upeto damasaccena,sa ve kāsāvamarahati.

Devoid of virtue, a simpleton,wild, doing what they like,their minds astray, indolent:they are not worthy of the ocher robe.

Vipannasīlo dummedho,pākaṭo kāmakāriyo;Vibbhantacitto nissukko,na so kāsāvamarahati.

One accomplished in ethics,free of greed, serene,their heart’s intention pure:they are truly worthy of the ocher robe.

Yo ca sīlena sampanno,vītarāgo samāhito;Odātamanasaṅkappo,sa ve kāsāvamarahati.

The haughty, insolent fool,who has no ethics at all,is worthy of a white robe—what use is an ocher robe for them?

Uddhato unnaḷo bālo,sīlaṁ yassa na vijjati;Odātakaṁ arahati,kāsāvaṁ kiṁ karissati.

In the future, monks and nunswith corrupt hearts, lacking regard for others,will disparage thosewith hearts of loving-kindness.

Bhikkhū ca bhikkhuniyo ca,duṭṭhacittā anādarā;Tādīnaṁ mettacittānaṁ,niggaṇhissantyanāgate.

Though trained in wearing the robeby senior monks,simpletons will not listen,wild, doing what they like.

Sikkhāpentāpi therehi,bālā cīvaradhāraṇaṁ;Na suṇissanti dummedhā,pākaṭā kāmakāriyā.

With that kind of attitude to training,those fools won’t respect each other,or take any notice of their mentors,like a wild colt with its charioteer.

Te tathā sikkhitā bālā,aññamaññaṁ agāravā;Nādiyissantupajjhāye,khaḷuṅko viya sārathiṁ.

Even so, in the future,this will be the practiceof monks and nunswhen the latter days have come.

Evaṁ anāgataddhānaṁ,paṭipatti bhavissati;Bhikkhūnaṁ bhikkhunīnañca,patte kālamhi pacchime.’

Before this frightening future arrives,be easy to admonish,courteous in speech,and respect one another.

Purā āgacchate etaṁ,anāgataṁ mahabbhayaṁ;Subbacā hotha sakhilā,aññamaññaṁ sagāravā.

Have hearts of love and compassion,and please do keep your precepts.Be energetic, resolute,and always staunchly vigorous.

Mettacittā kāruṇikā,Hotha sīlesu saṁvutā;Āraddhavīriyā pahitattā,Niccaṁ daḷhaparakkamā.

Seeing negligence as fearful,and diligence as a sanctuary,develop the eightfold path,realizing the state free of death.”

Pamādaṁ bhayato disvā,Appamādañca khemato;Bhāvethaṭṭhaṅgikaṁ maggaṁ,Phusantā amataṁ padan”ti.

…

… Phusso thero ….

Thag 17.2 · Sāriputta

Thag 17.2 · Sāriputtattheragāthā

“One who’s mindful <j>as per their conduct and mindfulness,diligent <j>as per their intentions and meditation,happy inside, serene, solitary, contented:that is what they call a mendicant.

“Yathācārī yathāsato satīmā,Yatasaṅkappajjhāyi appamatto;Ajjhattarato samāhitatto,Eko santusito tamāhu bhikkhuṁ.

When eating fresh or dried food,one shouldn’t be overly replete.A mendicant should wander mindfully,with empty stomach, taking limited food.

Allaṁ sukkhaṁ vā bhuñjanto,Na bāḷhaṁ suhito siyā;Ūnūdaro mitāhāro,Sato bhikkhu paribbaje.

Four or five mouthfuls before you’re full,drink some water;this is enough for a resolute mendicantto live in comfort.

Cattāro pañca ālope,abhutvā udakaṁ pive;Alaṁ phāsuvihārāya,pahitattassa bhikkhuno.

If they cover themselves with a robethat’s allowable and fit for purpose;this is enough for a resolute mendicantto live in comfort.

Kappiyaṁ tañce chādeti,cīvaraṁ idamatthikaṁ;Alaṁ phāsuvihārāya,pahitattassa bhikkhuno.

When sitting cross-legged,the rain doesn’t fall on the knees;this is enough for a resolute mendicantto live in comfort.”

Pallaṅkena nisinnassa,jaṇṇuke nābhivassati;Alaṁ phāsuvihārāya,pahitattassa bhikkhuno.

“When you’ve seen happiness as suffering,and suffering as a dart,and that there’s nothing between the two—what keeps you in the world? <j>What would you become?

Yo sukhaṁ dukkhato adda,dukkhamaddakkhi sallato;Ubhayantarena nāhosi,kena lokasmi kiṁ siyā.

Thinking, ‘May I have nothing to do <j>with those of bad wishes,lazy, lacking energy,unlearned, lacking regard for others’—what keeps you in the world? <j>What would you become?”

Mā me kadāci pāpiccho,kusīto hīnavīriyo;Appassuto anādaro,kena lokasmi kiṁ siyā.

“An intelligent, learned person,steady in ethics,devoted to serenity of heart—let them stand at the head.”

Bahussuto ca medhāvī,sīlesu susamāhito;Cetosamathamanuyutto,api muddhani tiṭṭhatu.

“A beast who likes to proliferate,enjoying proliferation,fails to win extinguishment,the supreme sanctuary from the yoke.

Yo papañcamanuyutto,papañcābhirato mago;Virādhayī so nibbānaṁ,yogakkhemaṁ anuttaraṁ.

But one who gives up proliferation,enjoying the state of non-proliferation,wins extinguishment,the supreme sanctuary from the yoke.”

Yo ca papañcaṁ hitvāna,nippapañcapathe rato;Ārādhayī so nibbānaṁ,yogakkhemaṁ anuttaraṁ.

“Whether in the village or the wilderness,in a valley or the uplands,wherever the perfected ones liveis a delightful place.”

Gāme vā yadi vāraññe,Ninne vā yadi vā thale;Yattha arahanto viharanti,Taṁ bhūmirāmaṇeyyakaṁ.

“Delightful are the wildernesseswhere no people delight.Those free of greed will delight there,not those who seek sensual pleasures.”

Ramaṇīyāni araññāni,yattha na ramatī jano;Vītarāgā ramissanti,na te kāmagavesino.

“Regard one who sees your faultsas a guide to a hidden treasure.Stay close to one so intelligent and astutewho curbs you when you need it.Sticking close to such an impartial person,things get better, not worse.”

Nidhīnaṁva pavattāraṁ,yaṁ passe vajjadassinaṁ;Niggayhavādiṁ medhāviṁ,tādisaṁ paṇḍitaṁ bhaje;Tādisaṁ bhajamānassa,seyyo hoti na pāpiyo.

“Advise and instruct;curb wickedness:for you shall be loved by the good,and disliked by the bad.”

Ovadeyyānusāseyya,asabbhā ca nivāraye;Satañhi so piyo hoti,asataṁ hoti appiyo.

“The Blessed One, the Buddha, the seerwas teaching Dhamma to another.As he taught the Dhamma,I lent an ear to get the meaning.

Aññassa bhagavā buddho,dhammaṁ desesi cakkhumā;Dhamme desiyamānamhi,sotamodhesimatthiko.

My listening wasn’t wasted:I’m freed, without defilements.”

Taṁ me amoghaṁ savanaṁ,vimuttomhi anāsavo.

“Not for knowledge of past lives,nor even for clairvoyance;not for psychic powers, <j>or encompassing the minds of others,nor for knowing people’s <j>passing away and being reborn;not for purifying the power of clairaudience,did I have any wish.”

Neva pubbenivāsāya,napi dibbassa cakkhuno;Cetopariyāya iddhiyā,cutiyā upapattiyā;Sotadhātuvisuddhiyā,paṇidhī me na vijjati”.

“His only shelter is the foot of a tree;shaven, wrapped in his outer robe,the senior monk foremost in wisdom,Upatissa himself practices absorption.

“Rukkhamūlaṁva nissāya,muṇḍo saṅghāṭipāruto;Paññāya uttamo thero,upatissova jhāyati.

When in a meditation free of placing the mind,a disciple of the Buddhais at that moment blessedwith noble silence.

Avitakkaṁ samāpanno,sammāsambuddhasāvako;Ariyena tuṇhībhāvena,upeto hoti tāvade.

As a rocky mountainis unwavering and well grounded,so when delusion ends,a monk, like a mountain, doesn’t tremble.”

Yathāpi pabbato selo,acalo suppatiṭṭhito;Evaṁ mohakkhayā bhikkhu,pabbatova na vedhati”.

“To the man who has not a blemish,who is always seeking purity,even a hair-tip of evilseems as big as a stormcloud.”

“Anaṅgaṇassa posassa,niccaṁ sucigavesino;Vālaggamattaṁ pāpassa,abbhamattaṁva khāyati.

“I don’t long for death;I don’t long for life;I will lay down this body,aware and mindful.

Nābhinandāmi maraṇaṁ,nābhinandāmi jīvitaṁ;Nikkhipissaṁ imaṁ kāyaṁ,sampajāno patissato.

I don’t long for death;I don’t long for life;I await my time,like a worker waiting for their wages.”

Nābhinandāmi maraṇaṁ,nābhinandāmi jīvitaṁ;Kālañca paṭikaṅkhāmi,nibbisaṁ bhatako yathā”.

“Both what came before and what follows afterare nothing but death, not freedom from death.Practice, don’t perish—don’t let the moment pass you by.

“Ubhayena midaṁ maraṇameva,Nāmaraṇaṁ pacchā vā pure vā;Paṭipajjatha mā vinassatha,Khaṇo vo mā upaccagā.

Just like a frontier city,is guarded inside and out,so you should ward yourselves—don’t let the moment pass you by.For if you miss your momentyou’ll grieve when sent to hell.”

Nagaraṁ yathā paccantaṁ,guttaṁ santarabāhiraṁ;Evaṁ gopetha attānaṁ,khaṇo vo mā upaccagā;Khaṇātītā hi socanti,nirayamhi samappitā”.

“Calm and still,thoughtful in counsel, not restless—he shakes off bad qualitiesas the gale shakes leaves off a tree.

“Upasanto uparato,mantabhāṇī anuddhato;Dhunāti pāpake dhamme,dumapattaṁva māluto.

Calm and still,thoughtful in counsel, not restless—he plucks off bad qualitiesas the gale shakes leaves off a tree.

Upasanto uparato,mantabhāṇī anuddhato;Appāsi pāpake dhamme,dumapattaṁva māluto.

Calm and free of despair,clear and unclouded,of good morals, intelligent:one would make an end of suffering.”

Upasanto anāyāso,vippasanno anāvilo;Kalyāṇasīlo medhāvī,dukkhassantakaro siyā”.

“Some householders, and even some renunciants,are not to be trusted.Some who were good later become bad;while some who were bad become good.”

“Na vissase ekatiyesu evaṁ,Agārisu pabbajitesu cāpi;Sādhūpi hutvā na asādhu honti,Asādhu hutvā puna sādhu honti.

“Sensual desire, ill will,dullness and drowsiness,restlessness, and doubt:these are the five mental stains for a monk.”

Kāmacchando ca byāpādo,thinamiddhañca bhikkhuno;Uddhaccaṁ vicikicchā ca,pañcete cittakelisā.

“Whether they’re honoredor not honored, or both,their immersion doesn’t waveras they abide in the immeasurables.

Yassa sakkariyamānassa,asakkārena cūbhayaṁ;Samādhi na vikampati,appamādavihārino.

They persistently practice absorptionwith subtle view and discernment.Rejoicing in the ending of grasping,they’re said to be a true person.”

Taṁ jhāyinaṁ sātatikaṁ,sukhumadiṭṭhivipassakaṁ;Upādānakkhayārāmaṁ,āhu sappuriso iti.

“The oceans and the earth,the mountains and the wind—no simile can do justiceto the Teacher’s magnificent liberation.”

Mahāsamuddo pathavī,pabbato anilopi ca;Upamāya na yujjanti,satthu varavimuttiyā.

“The senior monk who keeps the wheel rolling,he is very wise and serene.Like earth, like water, like fire,he is neither attracted nor repelled.

Cakkānuvattako thero,mahāñāṇī samāhito;Pathavāpaggisamāno,na rajjati na dussati.

He has attained the perfection of wisdom,so intelligent and thoughtful.He is bright, but seems to be dull;he always wanders, quenched.”

Paññāpāramitaṁ patto,mahābuddhi mahāmati;Ajaḷo jaḷasamāno,sadā carati nibbuto.

“I’ve served the Teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,the leash to existence is eradicated.

Pariciṇṇo mayā satthā,… pe…bhavanetti samūhatā.

Persist with diligence:this is my instruction.Come, I’ll be fully quenched—I am everywhere free.”

Sampādethappamādena,esā me anusāsanī;Handāhaṁ parinibbissaṁ,vippamuttomhi sabbadhī”ti.

Thag 17.3 · Ānanda

Thag 17.3 · Ānandattheragāthā

“The astute would not make friendswith the slanderous or the hateful,with a miser or a gloater,for it’s bad to consort with reprobates.

“Pisuṇena ca kodhanena ca,Maccharinā ca vibhūtanandinā;Sakhitaṁ na kareyya paṇḍito,Pāpo kāpurisena saṅgamo.

The astute would make friendswith the faithful and the pleasant,the wise and the learned,for it’s a blessing to consort with true persons.”

Saddhena ca pesalena ca,Paññavatā bahussutena ca;Sakhitaṁ kareyya paṇḍito,Bhaddo sappurisena saṅgamo.

“See this fancy puppet,a body built of sores,diseased, obsessed over,in which nothing lasts at all.

Passa cittakataṁ bimbaṁ,… pe…yassa natthi dhuvaṁ ṭhiti.

See this fancy puppet,with its gems and earrings;it is bones swathed in skin,made pretty by its clothes.

Passa cittakataṁ bimbaṁ,… pe…vatthehi sobhati.

Rouged feetand powdered facemay be enough to beguile a fool,but not a seeker of the far shore.

Alattakakatā,… pe…no ca pāragavesino.

Hair in eight braidsand eyeshadowmay be enough to beguile a fool,but not a seeker of the far shore.

Aṭṭhapadakatā,… pe…no ca pāragavesino.

A rotting body all adornedlike a freshly painted makeup boxmay be enough to beguile a fool,but not a seeker of the far shore.”

Añjanīva navā,… pe…no ca pāragavesino.

“Gotama is learned, a brilliant speaker,the attendant to the Buddha.With burden put down, detached,Gotama made his bed.

Bahussuto cittakathī,buddhassa paricārako;Pannabhāro visaññutto,seyyaṁ kappeti gotamo.

Defilements ended, detached,he has got over clinging and become quenched.He bears his final body,having gone beyond birth and death.”

Khīṇāsavo visaññutto,saṅgātīto sunibbuto;Dhāreti antimaṁ dehaṁ,jātimaraṇapāragū.

“Gotama stands firmon the path that leads to quenching,where the teachings of the Buddha,the Kinsman of the Sun, are grounded.”

Yasmiṁ patiṭṭhitā dhammā,buddhassādiccabandhuno;Nibbānagamane magge,soyaṁ tiṭṭhati gotamo.

“82,000 from the Buddha,and 2,000 more from the monks:84,000 teachings I’ve learned,and these are what I promulgate.”

Dvāsīti buddhato gaṇhiṁ,dve sahassāni bhikkhuto;Caturāsītisahassāni,ye me dhammā pavattino.

“A person of little learningages like an ox—their flesh grows,but not their wisdom.

Appassutāyaṁ puriso,balibaddova jīrati;Maṁsāni tassa vaḍḍhanti,paññā tassa na vaḍḍhati.

A learned person who, on account of their learning,looks down on someone of little learning,strikes me as likea blind man holding a lamp.

Bahussuto appassutaṁ,yo sutenātimaññati;Andho padīpadhārova,tatheva paṭibhāti maṁ.

You should stay close to a learned person—don’t lose what you’ve learned.It is the root of the spiritual life,which is why you should memorize the teaching.

Bahussutaṁ upāseyya,sutañca na vināsaye;Taṁ mūlaṁ brahmacariyassa,tasmā dhammadharo siyā.

Knowing the sequence and meaning of the teaching,expert in the definition of terms,they make sure it is well memorized,and then examine the meaning.

Pubbāparaññū atthaññū,niruttipadakovido;Suggahītañca gaṇhāti,atthañcopaparikkhati.

Accepting the teachings, they become enthusiastic;making an attempt, they weigh up the teaching.When it’s time, they striveserene inside themselves.

Khantyā chandikato hoti,ussahitvā tuleti taṁ;Samaye so padahati,ajjhattaṁ susamāhito.

If you want to understand the teaching,you should befriend that sort,who are learned and have memorized the teachings,wise disciples of the Buddha.

Bahussutaṁ dhammadharaṁ,sappaññaṁ buddhasāvakaṁ;Dhammaviññāṇamākaṅkhaṁ,taṁ bhajetha tathāvidhaṁ.

One who is learned <j>and has memorized the teaching,a keeper of the great seer’s treasury,is a visionary for the whole world,learned and honorable.

Bahussuto dhammadharo,kosārakkho mahesino;Cakkhu sabbassa lokassa,pūjanīyo bahussuto.

Delighting in the teaching, enjoying the teaching,contemplating the teaching,a mendicant who recollects the teachingdoesn’t fall away from the true teaching.”

Dhammārāmo dhammarato,dhammaṁ anuvicintayaṁ;Dhammaṁ anussaraṁ bhikkhu,saddhammā na parihāyati.

“When your body is pampered and heavy,while your remaining time is running out,greedy for physical pleasure,how can you be comfortable as an ascetic?”

Kāyamaccheragaruno,hiyyamāne anuṭṭhahe;Sarīrasukhagiddhassa,kuto samaṇaphāsutā.

“I’m completely disorientated!The teachings don’t spring to mind!With the passing of our good friend,everything seems dark.

Na pakkhanti disā sabbā,dhammā na paṭibhanti maṁ;Gate kalyāṇamittamhi,andhakāraṁva khāyati.

When your friend has passed away,and your Teacher is past and gone,there’s no friend likemindfulness of the body.

Abbhatītasahāyassa,atītagatasatthuno;Natthi etādisaṁ mittaṁ,yathā kāyagatā sati.

The old have passed away,and I don’t agree with the new.Today I meditate alonelike a bird snug in its nest.”

Ye purāṇā atītā te,navehi na sameti me;Svajja ekova jhāyāmi,vassupetova pakkhimā”.

“Many visitors from abroadhave come to visit.Don’t block the audience,let the congregation see me.”

“Dassanāya abhikkante,nānāverajjake bahū;Mā vārayittha sotāro,passantu samayo mamaṁ”.

“Lots of visitors from abroadhave come to visit.The teacher grants them the opportunity,the Clear-eyed One doesn’t turn them away.”

“Dassanāya abhikkante,nānāverajjake puthu;Karoti satthā okāsaṁ,na nivāreti cakkhumā.

“In the twenty five years that have passedsince I became a trainee,no sensual perception has arisen in me:behold the clear rightness of the teaching!

Paṇṇavīsativassāni,sekhabhūtassa me sato;Na kāmasaññā uppajji,passa dhammasudhammataṁ.

In the twenty-five yearssince I became a trainee,no malicious perception has arisen in me:behold the clear rightness of the teaching!”

Paṇṇavīsativassāni,sekhabhūtassa me sato;Na dosasaññā uppajji,passa dhammasudhammataṁ.

“For twenty-five yearsI attended on the Buddhawith loving deeds,like a shadow that never left.

Paṇṇavīsativassāni,bhagavantaṁ upaṭṭhahiṁ;Mettena kāyakammena,chāyāva anapāyinī.

For twenty-five yearsI attended on the Buddhawith loving words,like a shadow that never left.

Paṇṇavīsativassāni,bhagavantaṁ upaṭṭhahiṁ;Mettena vacīkammena,chāyāva anapāyinī.

For twenty-five yearsI attended on the Buddhawith loving thoughts,like a shadow that never left.

Paṇṇavīsativassāni,bhagavantaṁ upaṭṭhahiṁ;Mettena manokammena,chāyāva anapāyinī.

While the Buddha was walking mindfully,I walked behind him.As he taught the Dhamma,knowledge arose in me.”

Buddhassa caṅkamantassa,piṭṭhito anucaṅkamiṁ;Dhamme desiyamānamhi,ñāṇaṁ me udapajjatha.

“I’m a trainee, who has more to do;my heart’s desire is still unfulfilled.Yet the Teacher, who was so compassionate to me,has become fully extinguished.

Ahaṁ sakaraṇīyomhi,sekho appattamānaso;Satthu ca parinibbānaṁ,yo amhaṁ anukampako.

Then there was terror!Then they had goosebumps!When the Buddha, endowed with all fine qualities,was fully quenched.”

Tadāsi yaṁ bhiṁsanakaṁ,tadāsi lomahaṁsanaṁ;Sabbākāravarūpete,sambuddhe parinibbute”.

“Ānanda, who was learned <j>and had memorized the teaching,a keeper of the great seer’s treasury,a visionary for the entire world,has become fully quenched.

“Bahussuto dhammadharo,kosārakkho mahesino;Cakkhu sabbassa lokassa,ānando parinibbuto.

He was learned <j>and had memorized the teaching,a keeper of the great seer’s treasury,a visionary for the entire world,in thick of night he dispelled the dark.

Bahussuto dhammadharo,kosārakkho mahesino;Cakkhu sabbassa lokassa,andhakāre tamonudo.

He is the seer who remembered the teachings,and mastered their sequence, holding them firm.The senior monk who memorized the teaching,Ānanda was a mine of gems.”

Gatimanto satimanto,dhitimanto ca yo isi;Saddhammadhārako thero,ānando ratanākaro”.

“I’ve served the Teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,now there’ll be no more future lives.”

“Pariciṇṇo mayā satthā,kataṁ buddhassa sāsanaṁ;Ohito garuko bhāro,natthi dāni punabbhavo”ti.

Thag 18.1 · Mahākassapa

Thag 18.1 · Mahākassapattheragāthā

“You shouldn’t live for the adulation of a following;it turns your mind, making it hard to get immersion.Seeing that popularity is suffering,you shouldn’t consent to a following.

“Na gaṇena purakkhato care,Vimano hoti samādhi dullabho;Nānājanasaṅgaho dukho,Iti disvāna gaṇaṁ na rocaye.

A sage should not visit respectable families;it turns your mind, making it hard to get immersion.If you’re eager and greedy for flavors,you’ll miss the goal that brings such happiness.

Na kulāni upabbaje muni,Vimano hoti samādhi dullabho;So ussukko rasānugiddho,Atthaṁ riñcati yo sukhāvaho.

They know it really is a bog,this homage and veneration in respectable families.Honor is a subtle dart, hard to extract,and hard for a reprobate to give up.”

Paṅkoti hi naṁ avedayuṁ,Yāyaṁ vandanapūjanā kulesu;Sukhumaṁ sallaṁ durubbahaṁ,Sakkāro kāpurisena dujjaho.

“I came down from my lodgingand entered the city for alms.I courteously stood bywhile a leper ate.

Senāsanamhā oruyha,nagaraṁ piṇḍāya pāvisiṁ;Bhuñjantaṁ purisaṁ kuṭṭhiṁ,sakkaccaṁ taṁ upaṭṭhahiṁ.

With his putrid handhe offered me a morsel.Putting the morsel in my bowl,his finger dropped off right there.

So me pakkena hatthena,ālopaṁ upanāmayi;Ālopaṁ pakkhipantassa,aṅguli cettha chijjatha.

Sitting by a wall,I ate that lump of rice.I did not feel any disgustwhile eating or afterwards.

Kuṭṭamūlañca nissāya,ālopaṁ taṁ abhuñjisaṁ;Bhuñjamāne vā bhutte vā,jegucchaṁ me na vijjati.

Anyone who makes use ofleftovers for food,rancid urine as medicine,the root of a tree as lodging,and cast-off rags as robes,is at ease in any quarter.”

Uttiṭṭhapiṇḍo āhāro,pūtimuttañca osadhaṁ;Senāsanaṁ rukkhamūlaṁ,paṁsukūlañca cīvaraṁ;Yassete abhisambhutvā,sa ve cātuddiso naro.

“Where some have fallen to ruinwhile climbing the mountain,there Kassapa ascends;an heir of the Buddha,aware and mindful,owing to his psychic powers.

Yattha eke vihaññanti,āruhantā siluccayaṁ;Tassa buddhassa dāyādo,sampajāno patissato;Iddhibalenupatthaddho,kassapo abhirūhati.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,with fear and dread given up.

Piṇḍapātapaṭikkanto,selamāruyha kassapo;Jhāyati anupādāno,pahīnabhayabheravo.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,quenched amongst those who burn.

Piṇḍapātapaṭikkanto,selamāruyha kassapo;Jhāyati anupādāno,ḍayhamānesu nibbuto.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,his task completed, free of defilements.”

Piṇḍapātapaṭikkanto,selamāruyha kassapo;Jhāyati anupādāno,katakicco anāsavo.

“Strewn with garlands of the musk-rose tree,these regions are so delightful, so lovely,echoing with the trumpeting of elephants:these rocky crags delight me!

Karerimālāvitatā,bhūmibhāgā manoramā;Kuñjarābhirudā rammā,te selā ramayanti maṁ.

Glistening, they look like blue stormclouds,with waters cool and streams so clear,and covered all in ladybugs:these rocky crags delight me!

Nīlabbhavaṇṇā rucirā,vārisītā sucindharā;Indagopakasañchannā,te selā ramayanti maṁ.

Like the peak of a blue stormcloud,or like a fine bungalow, lovely,echoing with the trumpeting of elephants:these rocky crags delight me!

Nīlabbhakūṭasadisā,kūṭāgāravarūpamā;Vāraṇābhirudā rammā,te selā ramayanti maṁ.

The rain comes down on the lovely flats,in the mountains frequented by seers.Echoing with the cries of peacocks,these rocky crags delight me!

Abhivuṭṭhā rammatalā,nagā isibhi sevitā;Abbhunnaditā sikhīhi,te selā ramayanti maṁ.

It’s enough for me, who loves absorption,to remain resolute.It’s enough for me,a resolute monk who wants what’s best.

Alaṁ jhāyitukāmassa,pahitattassa me sato;Alaṁ me atthakāmassa,pahitattassa bhikkhuno.

It’s enough for me,a resolute monk who loves comfort.It’s enough for me,resolute and unaffected, loving meditation.

Alaṁ me phāsukāmassa,pahitattassa bhikkhuno;Alaṁ me yogakāmassa,pahitattassa tādino.

Covered with flowers of flax,like the welkin covered with stormclouds,full of flocks of many different birds,these rocky crags delight me!

Umāpupphena samānā,gaganāvabbhachāditā;Nānādijagaṇākiṇṇā,te selā ramayanti maṁ.

Empty of householders,frequented by herds of deer,full of flocks of many different birds,these rocky crags delight me!

Anākiṇṇā gahaṭṭhehi,migasaṅghanisevitā;Nānādijagaṇākiṇṇā,te selā ramayanti maṁ.

The water’s clear and the rocks are broad,monkeys and deer are all around;festooned with dewy moss,these rocky crags delight me!”

Acchodikā puthusilā,gonaṅgulamigāyutā;Ambusevālasañchannā,te selā ramayanti maṁ.

“Even the music of a five-piece bandcan never give such pleasureas when, with unified mind,you rightly discern the Dhamma.”

Na pañcaṅgikena turiyena,Rati me hoti tādisī;Yathā ekaggacittassa,Sammā dhammaṁ vipassato.

“Don’t get involved in lots of work,avoid people, and don’t try to acquire things.If you’re eager and greedy for flavors,you’ll miss the goal that brings such happiness.

Kammaṁ bahukaṁ na kāraye,Parivajjeyya janaṁ na uyyame;Ussukko so rasānugiddho,Atthaṁ riñcati yo sukhāvaho.

Don’t get involved in lots of work,avoid what doesn’t lead to the goal.The body gets worn out and fatigued,and when you ache, you won’t find serenity.”

Kammaṁ bahukaṁ na kāraye,Parivajjeyya anattaneyyametaṁ;Kicchati kāyo kilamati,Dukkhito so samathaṁ na vindati.

“You won’t see yourselfby merely reciting words,wandering stiff-neckedand thinking, ‘I’m better than them.’

Oṭṭhappahatamattena,attānampi na passati;Patthaddhagīvo carati,ahaṁ seyyoti maññati.

The fool is no better,but they think they are.The wise don’t praisepompous people.

Aseyyo seyyasamānaṁ,bālo maññati attānaṁ;Na taṁ viññū pasaṁsanti,patthaddhamānasaṁ naraṁ.

Whoever does not waverdue to the discriminations—‘I am better’, ‘I’m not better’,‘I am worse’, or ‘I am the same’—

Yo ca seyyohamasmīti,nāhaṁ seyyoti vā pana;Hīno taṁsadiso vāti,vidhāsu na vikampati.

with such understanding, unaffected,steady in ethics,and devoted to serenity of mind:that is who the wise praise.”

Paññavantaṁ tathā tādiṁ,sīlesu susamāhitaṁ;Cetosamathamanuttaṁ,tañce viññū pasaṁsare.

“Whoever has no respectfor their spiritual companionsis as far from the true teachingas the earth is from the sky.

Yassa sabrahmacārīsu,gāravo nūpalabbhati;Ārakā hoti saddhammā,nabhato puthavī yathā.

Those whose conscience and prudenceare always rightly established,thrive in the spiritual life;for them, there are no future lives.

Yesañca hiriottappaṁ,sadā sammā upaṭṭhitaṁ;Virūḷhabrahmacariyā te,tesaṁ khīṇā punabbhavā.

When a mendicant who is haughty and ficklewears rags from the rubbish-heap,that doesn’t make them shine:they’re like a monkey in a lion skin.

Uddhato capalo bhikkhu,paṁsukūlena pāruto;Kapīva sīhacammena,na so tenupasobhati.

But if they not restless or fickle,alert, with senses restrained,then, wearing rags from the rubbish-heap, they shinelike a lion in a mountain cave.”

Anuddhato acapalo,nipako saṁvutindriyo;Sobhati paṁsukūlena,sīhova girigabbhare.

“These many godspowerful and glorious,all 10,000 of them,belong to the host of the Divinity.

Ete sambahulā devā,iddhimanto yasassino;Dasadevasahassāni,sabbe te brahmakāyikā.

They stand with cupped palmshonoring Sāriputta,the General of the Dhamma, the hero,the serene great meditator:

Dhammasenāpatiṁ vīraṁ,mahājhāyiṁ samāhitaṁ;Sāriputtaṁ namassantā,tiṭṭhanti pañjalīkatā.

‘Homage to you, O thoroughbred!Homage to you, supreme among men!We don’t understandthe basis of your absorption.

‘Namo te purisājañña,namo te purisuttama;Yassa te nābhijānāma,yampi nissāya jhāyati.

The profound domain of the Buddhasis truly amazing.We don’t understand,though we’ve gathered here to split hairs.’

Accheraṁ vata buddhānaṁ,gambhīro gocaro sako;Ye mayaṁ nābhijānāma,vālavedhisamāgatā’.

When he saw the host of godspaying homage to Sāriputta—who is truly worthy of homage—Kappina smiled.”

Taṁ tathā devakāyehi,pūjitaṁ pūjanārahaṁ;Sāriputtaṁ tadā disvā,kappinassa sitaṁ ahu.

“As far as the range of the Buddha extends,apart from the great sage himself,I am distinguished in austerities,no equal to me is found.

Yāvatā buddhakhettamhi,ṭhapayitvā mahāmuniṁ;Dhutaguṇe visiṭṭhohaṁ,sadiso me na vijjati.

I’ve served the Teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,now there’ll be no more future lives.”

Pariciṇṇo mayā satthā,kataṁ buddhassa sāsanaṁ;Ohito garuko bhāro,natthi dāni punabbhavo.

“Like a lotus flowerto which water will not stick,Gotama the immeasurable is unstainedby robes, lodgings, or food.He inclines to renunciation,and has escaped the three states of existence.

Na cīvare na sayane,bhojane nupalimpati;Gotamo anappameyyo,muḷālapupphaṁ vimalaṁva;Ambunā nekkhammaninno,tibhavābhinissaṭo.

The great sage’s neck is mindfulness meditation;faith is his hands, and wisdom his head.Having great knowledge,he always wanders, quenched.”

Satipaṭṭhānagīvo so,saddhāhattho mahāmuni;Paññāsīso mahāñāṇī,sadā carati nibbuto”ti.

The Book of the Forties is finished.

Cattālīsanipāto niṭṭhito.

Thag 19.1 · Tālapuṭa

Thag 19.1 · Tālapuṭattheragāthā

Oh, when will I stay in a mountain cave,alone, with no companion,discerning all states of existence as impermanent?This hope of mine, <j>when will it be?

“Kadā nuhaṁ pabbatakandarāsu,Ekākiyo addutiyo vihassaṁ;Aniccato sabbabhavaṁ vipassaṁ,Taṁ me idaṁ taṁ nu kadā bhavissati.

Oh, when will I stay happily in the forest,a sage wearing a torn robe, dressed in ocher,unselfish, with no need for hope,with greed, hate, and delusion destroyed?

Kadā nuhaṁ bhinnapaṭandharo muni,Kāsāvavattho amamo nirāso;Rāgañca dosañca tatheva mohaṁ,Hantvā sukhī pavanagato vihassaṁ.

Oh, when will I stay alone in the wood,fearless, discerning this body as impermanent,a nest of death and disease,harried by death and old age; when will it be?

Kadā aniccaṁ vadharoganīḷaṁ,Kāyaṁ imaṁ maccujarāyupaddutaṁ;Vipassamāno vītabhayo vihassaṁ,Eko vane taṁ nu kadā bhavissati.

Oh, when will I live, <j>having grasped the sharp sword of wisdomand cut the creeper of craving <j>that tangles around everything,the mother of fear, the bringer of suffering?When will it be?

Kadā nuhaṁ bhayajananiṁ dukhāvahaṁ,Taṇhālataṁ bahuvidhānuvattaniṁ;Paññāmayaṁ tikhiṇamasiṁ gahetvā,Chetvā vase tampi kadā bhavissati.

Oh, when will I, seated on the lion’s throne,swiftly grasp the sword of the seers,forged by wisdom, of awesome might,and swiftly break Māra and his army? <j>When will it be?

Kadā nu paññāmayamuggatejaṁ,Satthaṁ isīnaṁ sahasādiyitvā;Māraṁ sasenaṁ sahasā bhañjissaṁ,Sīhāsane taṁ nu kadā bhavissati.

Oh, when will I be seen in the assemblieswith those who are virtuous, unaffected, <j>respecting the Dhamma,seeing things as they are, with faculties subdued?When will it be?

Kadā nuhaṁ sabbhi samāgamesu,Diṭṭho bhave dhammagarūhi tādibhi;Yāthāvadassīhi jitindriyehi,Padhāniyo taṁ nu kadā bhavissati.

Oh, when will I focus on my heart’s goal <j>in the Mountainfold,free of oppression by laziness, hunger, thirst,wind, heat, bugs, and reptiles?When will it be?

Kadā nu maṁ tandi khudā pipāsā,Vātātapā kīṭasarīsapā vā;Na bādhayissanti na taṁ giribbaje,Atthatthiyaṁ taṁ nu kadā bhavissati.

Oh, when will I, serene and mindful,understand the four truths,that were realized by the great seer,and are so very hard to see? <j>When will it be?

Kadā nu kho yaṁ viditaṁ mahesinā,Cattāri saccāni sududdasāni;Samāhitatto satimā agacchaṁ,Paññāya taṁ taṁ nu kadā bhavissati.

Oh, when will I, devoted to serenity,see with understanding the infinite sights,sounds, smells, tastes, touches, and ideasas burning? <j>When will it be?

Kadā nu rūpe amite ca sadde,Gandhe rase phusitabbe ca dhamme;Ādittatohaṁ samathehi yutto,Paññāya dacchaṁ tadidaṁ kadā me.

Oh, when will I not be distraughtbecause of criticism,nor elated because of praise?When will it be?

Kadā nuhaṁ dubbacanena vutto,Tato nimittaṁ vimano na hessaṁ;Atho pasatthopi tato nimittaṁ,Tuṭṭho na hessaṁ tadidaṁ kadā me.

Oh, when will I discern the aggregatesand the infinite varieties of phenomena,those interior and exterior, as no more thanwood, grass, and creepers? <j>When will it be?

Kadā nu kaṭṭhe ca tiṇe latā ca,Khandhe imehaṁ amite ca dhamme;Ajjhattikāneva ca bāhirāni ca,Samaṁ tuleyyaṁ tadidaṁ kadā me.

Oh, when will the monsoon clouds in seasonfreshly wet me in my robe in the forest,walking the path trodden by the seers?When will it be?

Kadā nu maṁ pāvusakālamegho,Navena toyena sacīvaraṁ vane;Isippayātamhi pathe vajantaṁ,Ovassate taṁ nu kadā bhavissati.

Oh, when will I rise up, <j>intent on attaining freedom from death,hearing, in the mountain cave,the cry of the crested peacock in the forest?When will it be?

Kadā mayūrassa sikhaṇḍino vane,Dijassa sutvā girigabbhare rutaṁ;Paccuṭṭhahitvā amatassa pattiyā,Sañcintaye taṁ nu kadā bhavissati.

Oh, when will I cross by psychic power unobstructedthe Ganges, Yamunā, and Sarasvatī;and that place where one is thrown in the abyss,the horrifying Mare’s Mouth? When will it be?

Kadā nu gaṅgaṁ yamunaṁ sarassatiṁ,Pātālakhittaṁ vaḷavāmukhañca;Asajjamāno patareyyamiddhiyā,Vibhiṁsanaṁ taṁ nu kadā bhavissati.

Oh, when will I be devoted to absorption,shunning all the signs of beauty,splitting apart desire for sensual stimulation,like an elephant that wanders free of ties? <j>When will it be?

Kadā nu nāgova asaṅgacārī,Padālaye kāmaguṇesu chandaṁ;Nibbajjayaṁ sabbasubhaṁ nimittaṁ,Jhāne yuto taṁ nu kadā bhavissati.

Oh, when will I realize the teaching of the great seerand be content, like a pauper in debtharassed by creditors, who finds a hidden treasure?When will it be?

Kadā iṇaṭṭova daliddako nidhiṁ,Ārādhayitvā dhanikehi pīḷito;Tuṭṭho bhavissaṁ adhigamma sāsanaṁ,Mahesino taṁ nu kadā bhavissati.

For many years you begged me,“Enough of living in a house for you!”Why do you not urge me on, mind,now that I’ve gone forth as an ascetic?

Bahūni vassāni tayāmhi yācito,‘Agāravāsena alaṁ nu te idaṁ’;Taṁ dāni maṁ pabbajitaṁ samānaṁ,Kiṅkāraṇā citta tuvaṁ na yuñjasi.

Didn’t you entice me, mind:“In the Mountainfold, the birds with colorful wings,greeting the thunder, Mahinda’s voice,will delight you as you meditate in the forest?”

Nanu ahaṁ citta tayāmhi yācito,‘Giribbaje citrachadā vihaṅgamā’;Mahindaghosatthanitābhigajjino,Te taṁ ramessanti vanamhi jhāyinaṁ.

In my family circle, friends, loved ones, and relatives;and in the world, sports and play, <j>and sensual pleasures;all these I gave up when I entered this life:and even then you’re not content with me, mind!

Kulamhi mitte ca piye ca ñātake,Khiḍḍāratiṁ kāmaguṇañca loke;Sabbaṁ pahāya imamajjhupāgato,Athopi tvaṁ citta na mayha tussasi.

This is mine alone, it doesn’t belong to others;when it is time to don your armor, why lament?Observing that all this is unstable,I went forth, seeking the state free of death.

Mameva etaṁ na hi tvaṁ paresaṁ,Sannāhakāle paridevitena kiṁ;Sabbaṁ idaṁ calamiti pekkhamāno,Abhinikkhamiṁ amatapadaṁ jigīsaṁ.

He whose words are well-composed, <j>supreme among people,great physician, <j>guide for those fit to train, said:“The mind fidgets like a monkey,so it’s very hard to control if you are not free of lust.”

Suyuttavādī dvipadānamuttamo,Mahābhisakko naradammasārathi;‘Cittaṁ calaṁ makkaṭasannibhaṁ iti,Avītarāgena sudunnivārayaṁ’.

Sensual pleasures are diverse, sweet, delightful;an ignorant ordinary person is bound to them.Seeking to be reborn again, they wish for suffering;led on by their mind, they’re banished to hell.

Kāmā hi citrā madhurā manoramā,Aviddasū yattha sitā puthujjanā;Te dukkhamicchanti punabbhavesino,Cittena nītā niraye nirākatā.

“Staying in the grove resounding with criesof peacocks and herons, <j>and adorned by leopards and tigers,abandon concern for the body, without fail!”So you used to urge me, mind.

‘Mayūrakoñcābhirutamhi kānane,Dīpīhi byagghehi purakkhato vasaṁ;Kāye apekkhaṁ jaha mā virādhaya’,Itissu maṁ citta pure niyuñjasi.

“Develop the absorptions and spiritual faculties,the powers, awakening factors, and immersion;realize the three knowledges <j>in the teaching of the Buddha!”So you used to urge me, mind.

‘Bhāvehi jhānāni ca indriyāni ca,Balāni bojjhaṅgasamādhibhāvanā;Tisso ca vijjā phusa buddhasāsane’,Itissu maṁ citta pure niyuñjasi.

“Develop the eightfold path <j>to realize freedom from deathemancipating, its objective being <j>the end of all suffering,and cleansing all defilements!”So you used to urge me, mind.

‘Bhāvehi maggaṁ amatassa pattiyā,Niyyānikaṁ sabbadukhakkhayogadhaṁ;Aṭṭhaṅgikaṁ sabbakilesasodhanaṁ’,Itissu maṁ citta pure niyuñjasi.

“Reflect rationally on the aggregates as suffering,and abandon that from which suffering arises;make an end of suffering in this very life!”So you used to urge me, mind.

‘Dukkhanti khandhe paṭipassa yoniso,Yato ca dukkhaṁ samudeti taṁ jaha;Idheva dukkhassa karohi antaṁ’,Itissu maṁ citta pure niyuñjasi.

“Rationally discern that impermanence is suffering,that emptiness is non-self, and that gloom is death.Uproot the wandering mind!”So you used to urge me, mind.

‘Aniccaṁ dukkhanti vipassa yoniso,Suññaṁ anattāti aghaṁ vadhanti ca;Manovicāre uparundha cetaso’,Itissu maṁ citta pure niyuñjasi.

“Bald, unsightly, accursed,seek alms amongst families, bowl in hand.Devote yourself to the word of the Teacher, <j>the great seer!”So you used to urge me, mind.

‘Muṇḍo virūpo abhisāpamāgato,Kapālahatthova kulesu bhikkhasu;Yuñjassu satthuvacane mahesino’,Itissu maṁ citta pure niyuñjasi.

“Wander among the street markets well-restrained,mentally unchained to families and sensual pleasures,like the full moon on a bright night!”So you used to urge me, mind.

‘Susaṁvutatto visikhantare caraṁ,Kulesu kāmesu asaṅgamānaso;Cando yathā dosinapuṇṇamāsiyā’,Itissu maṁ citta pure niyuñjasi.

“Be a wilderness-dweller and an alms-eater,one who lives in charnel grounds, a rag-robe wearer,one who never lies down, <j>always delighting in ascetic practices.”So you used to urge me, mind.

‘Āraññiko hohi ca piṇḍapātiko,Sosāniko hohi ca paṁsukūliko;Nesajjiko hohi sadā dhute rato’,Itissu maṁ citta pure niyuñjasi.

Mind, when you urge me to <j>the impermanent and unstable,you’re acting like someone who plants trees,then, when they’re about to fruit,wishes to cut down the very same trees.

Ropetva rukkhāni yathā phalesī,Mūle taruṁ chettu tameva icchasi;Tathūpamaṁ cittamidaṁ karosi,Yaṁ maṁ aniccamhi cale niyuñjasi.

Incorporeal mind, far-traveler, lone-wanderer:I won’t do your bidding any more.Sensual pleasures are suffering, painful, <j>and very dangerous;I’ll wander with my mind <j>focused only on extinguishment.

Arūpa dūraṅgama ekacāri,Na te karissaṁ vacanaṁ idānihaṁ;Dukkhā hi kāmā kaṭukā mahabbhayā,Nibbānamevābhimano carissaṁ.

I didn’t go forth due to bad luck or shamelessness,or due to a whim or banishment,nor for the sake of a livelihood;it was because I agreed <j>to the promise you made, mind.

Nāhaṁ alakkhyā ahirikkatāya vā,Na cittahetū na ca dūrakantanā;Ājīvahetū ca ahaṁ na nikkhamiṁ,Kato ca te citta paṭissavo mayā.

“Having few wishes, abandoning disparagement,the settling of suffering: <j>these are praised by true persons.”So you used to urge me, mind,but now you keep on with your old habits!

‘Appicchatā sappurisehi vaṇṇitā,Makkhappahānaṁ vupasamo dukhassa’;Itissu maṁ citta tadā niyuñjasi,Idāni tvaṁ gacchasi pubbaciṇṇaṁ.

Craving, ignorance, the loved and unloved,pretty sights, pleasant feelings,and the delightful kinds of sensual stimulation:I’ve vomited them up, I can’t swallow them back.

Taṇhā avijjā ca piyāpiyañca,Subhāni rūpāni sukhā ca vedanā;Manāpiyā kāmaguṇā ca vantā,Vante ahaṁ āvamituṁ na ussahe.

I’ve done your bidding everywhere, mind!For many births, I’ve done nothing to upset you.Yet the creation in myself <j>is because of your ingratitude—for a long time I’ve transmigrated <j>in the suffering you’ve made.

Sabbattha te citta vaco kataṁ mayā,Bahūsu jātīsu na mesi kopito;Ajjhattasambhavo kataññutāya te,Dukkhe ciraṁ saṁsaritaṁ tayā kate.

Only you, mind, make a brahmin;you make an aristocrat or a royal seer.Sometimes we become peasants or menials;and life as a god is also on account of you.

Tvaññeva no citta karosi brāhmaṇo,Tvaṁ khattiyo rājadasī karosi;Vessā ca suddā ca bhavāma ekadā,Devattanaṁ vāpi taveva vāhasā.

You alone make us titans;because of you we’re born in hell.Then sometimes we become animals,and life as a ghost is also on account of you.

Taveva hetū asurā bhavāmase,Tvaṁmūlakaṁ nerayikā bhavāmase;Atho tiracchānagatāpi ekadā,Petattanaṁ vāpi taveva vāhasā.

Come what may, you won’t betray me again,dazzling me with your ever-changing display!You play with me like I’m mad—but how have I ever failed you, mind?

Nanu dubbhissasi maṁ punappunaṁ,Muhuṁ muhuṁ cāraṇikaṁva dassayaṁ;Ummattakeneva mayā palobhasi,Kiñcāpi te citta virādhitaṁ mayā.

In the past my mind wanderedhow it wished, where it liked, as it pleased.Now I’ll carefully guide it,as a trainer with a hook guides a rutting elephant.

Idaṁ pure cittamacāri cārikaṁ,Yenicchakaṁ yatthakāmaṁ yathāsukhaṁ;Tadajjahaṁ niggahessāmi yoniso,Hatthippabhinnaṁ viya aṅkusaggaho.

The teacher willed that this world appear to meas impermanent, unstable, insubstantial.Mind, let me leap into the victor’s teaching,carry me over the great flood, so hard to pass.

Satthā ca me lokamimaṁ adhiṭṭhahi,Aniccato addhuvato asārato;Pakkhanda maṁ citta jinassa sāsane,Tārehi oghā mahatā suduttarā.

Things have changed, mind!Nothing could make me return to your control!I’ve gone forth in the teaching of the great seer,those like me don’t come to ruin.

Na te idaṁ citta yathā purāṇakaṁ,Nāhaṁ alaṁ tuyha vase nivattituṁ;Mahesino pabbajitomhi sāsane,Na mādisā honti vināsadhārino.

Mountains, oceans, rivers, the earth;the four quarters, the intermediate directions, <j>below and in the sky;the three realms of existence <j>are all impermanent and harried—where can you go to find happiness, mind?

Nagā samuddā saritā vasundharā,Disā catasso vidisā adho divā;Sabbe aniccā tibhavā upaddutā,Kuhiṁ gato citta sukhaṁ ramissasi.

Mind, what will you do to someone <j>who has made the ultimate commitment?Nothing could make me a follower <j>under your control, mind;I’d never touch a bellows <j>with a mouth open at each end;curse this mortal frame flowing with nine streams!

Dhitipparaṁ kiṁ mama citta kāhisi,Na te alaṁ citta vasānuvattako;Na jātu bhastaṁ ubhatomukhaṁ chupe,Dhiratthu pūraṁ nava sotasandaniṁ.

You’ve ascended the mountain peak, <j>full of nature’s beauty,frequented by boars and antelopes,a grove sprinkled with fresh water in the monsoon;and there you’ll be happy in your cave-home.

Varāhaeṇeyyavigāḷhasevite,Pabbhārakuṭṭe pakateva sundare;Navambunā pāvusasitthakānane,Tahiṁ guhāgehagato ramissasi.

Peacocks with beautiful necks and crests,colorful tail-feathers and wings,crying out at the resounding thunder:they’ll delight you as you meditate in the forest.

Sunīlagīvā susikhā supekhunā,Sucittapattacchadanā vihaṅgamā;Sumañjughosatthanitābhigajjino,Te taṁ ramessanti vanamhi jhāyinaṁ.

When the heavens have rained, <j>and the grass is four inches high,and the grove is full of flowers like a cloud,between the mountains, like the fork of a tree, I’ll lie;it will be as soft as cotton-buds.

Vuṭṭhamhi deve caturaṅgule tiṇe,Sampupphite meghanibhamhi kānane;Nagantare viṭapisamo sayissaṁ,Taṁ me mudū hehiti tūlasannibhaṁ.

I’ll act rather as a master does:let whatever I get be enough for me.And that’s why I’ll make you as suppleas a tireless worker makes a cat-skin bag.

Tathā tu kassāmi yathāpi issaro,Yaṁ labbhati tenapi hotu me alaṁ;Na tāhaṁ kassāmi yathā atandito,Biḷārabhastaṁva yathā sumadditaṁ.

I’ll act rather as a master does:let whatever I get be enough for me.I’ll control you with my energy,as a skilled trainer controls an elephant with a hook.

Tathā tu kassāmi yathāpi issaro,Yaṁ labbhati tenapi hotu me alaṁ;Viriyena taṁ mayha vasānayissaṁ,Gajaṁva mattaṁ kusalaṅkusaggaho.

Now that you’re well-tamed and reliable,I can use you, <j>like a trainer uses a straight-running horse,to practice the path of grace,cultivated by those who take care of their minds.

Tayā sudantena avaṭṭhitena hi,Hayena yoggācariyova ujjunā;Pahomi maggaṁ paṭipajjituṁ sivaṁ,Cittānurakkhīhi sadā nisevitaṁ.

I shall strongly fasten you to a meditation subject,as an elephant is tied to a post with firm rope.You’ll be well-guarded by me, <j>well-developed by mindfulness,and unattached to rebirth in all states of existence.

Ārammaṇe taṁ balasā nibandhisaṁ,Nāgaṁva thambhamhi daḷhāya rajjuyā;Taṁ me suguttaṁ satiyā subhāvitaṁ,Anissitaṁ sabbabhavesu hehisi.

With wisdom you’ll cut short <j>the one following the wrong path,curb them by meditation, <j>and settle them on the right path.Having seen arising and passing away <j>with respect to the cause of suffering,you’ll be an heir to the greatest teacher.

Paññāya chetvā vipathānusārinaṁ,Yogena niggayha pathe nivesiya;Disvā samudayaṁ vibhavañca sambhavaṁ,Dāyādako hehisi aggavādino.

Under the sway of the four distortions, mind,you dragged me around like a bull in a pit;but now you won’t associate <j>with the great sage of compassion,the cutter of fetters and bonds?

Catubbipallāsavasaṁ adhiṭṭhitaṁ,Gāmaṇḍalaṁva parinesi citta maṁ;Nanu saṁyojanabandhanacchidaṁ,Saṁsevase kāruṇikaṁ mahāmuniṁ.

Like a deer roaming free in the colorful forest,I’ll ascend the lovely mountain <j>wreathed in monsoon clouds,and rejoice to be on that hill, free of folk—there is no doubt you’ll perish, mind.

Migo yathā seri sucittakānane,Rammaṁ giriṁ pāvusaabbhamāliniṁ;Anākule tattha nage ramissaṁ,Asaṁsayaṁ citta parā bhavissasi.

The men and women who live <j>under your will and command,whatever pleasure they experience,they are ignorant and fall under Māra’s control;loving life, they’re your disciples, mind.

Ye tuyha chandena vasena vattino,Narā ca nārī ca anubhonti yaṁ sukhaṁ;Aviddasū māravasānuvattino,Bhavābhinandī tava citta sāvakā”ti.