|
24.
334
manujassa pamatta-chaarino
taNhaa vaDDhati maaluvaa viyaa
so plavatii huraa huraM
phalam ichchhaM va vanasmi vaanaro.
- The desire of a thoughtlessly living man grows like a creeper. He drifts from one life to another like a monkey looking for fruit in the forest. (Ⅰ) - The craving (tanha) of a heedless man grows like the maluva creeper. He jumps (from life to life) like a monkey eagerly seeking fruit in the forest. (Ⅱ)
|
|
|
|
|
24.
335
yaM esaa sahate jammii taNhaa loke visattikaa
sokaa tassa pavaDDhanti abhivaTThaM va biiraNaM.
- When one is overcome by this wretched, clinging desire in the world, one's sorrows increase like grass growing up after a lot of rain. (Ⅰ) - Whosoever is overcome by this shameful craving which creates entanglements in this world, his sorrows increase like the luxuriant birana grass (in the rainy season). (Ⅱ)
|
|
|
|
|
24.
336
yo ch'etaM sahate jammiM taNhaM loke dur-achchayaM
sokaa tamhaa papatanti uda-bindu va pokkharaa.
- But when one masters this wretched desire, which is so hard to overcome, then one's sorrows just drop off, like a drop of water off a lotus. (Ⅰ) - But whosoever overcomes in this world this shameful craving, which is difficult to suppress, finds his sorrows fall from him, as drops of water from a lotus leaf. (Ⅱ)
|
|
|
|
|
24.
337
taM vo vadaami bhaddaM vo yaavant'ettha samaagataa
taNhaaya muulaM khaNatha usiir'attho va biiraNaM
maa vo naLaM va soto va maaro bhañji puna-ppunaM.
- This is what I say to you - Good luck be with you, gathered here. Dig up the root of craving, as one does a weed for its fragrant root. Don't let Mara destroy you again and again, like a stream does its reeds. (Ⅰ) - This I say unto you! May all of you, who are gathered here, be blessed! May you dig up the root of craving as one who digs up the birana grass for the fragrant usira root. Let not Mara destroy you again and again, even as the current of the river destroys the reeds. (Ⅱ)
|
|
|
|
|
24.
338
yathaa pi muule anupaddave daLhe
chhinno pi rukkho punar eva ruuhati
evam pi taNhaa'nusaye anuuhate
nibbattatii dukkham idaM puna-ppunaM.
- In the same way that even a felled tree will grow again if its root is strong and undamaged, so if latent desire has not been rooted out, then suffering shoots up again and again. (Ⅰ) - Just as a tree when cut down sprouts up again if the roots remain firm and uninjured, even so this suffering (of life) returns again and again if the root of craving is not completely destroyed. (Ⅱ)
|
|
|
|
|
24.
339
yassa chha-ttiMsati sotaa manaapa-savanaa bhusaa
mahaa vahanti duddiTThiM sankappaa raaga-nissitaa.
- When the thirty six pleasure-bound streams of craving are strong in a man, then numerous desire-based thoughts pull the deluded man along. (Ⅰ) - The man in whom the thirty-six streams of craving flow strongly towards pleasurable objects, the waves of passions carry off. He is of confused vision and erroneous thoughts. (Ⅱ)
|
|
|
|
|
24.
340
savanti sabbadhi sotaa lataa ubbhijja tiTThati
taM cha disvaa lataM jaataM muulaM paññaaya chhindatha.
- The streams (of craving) flow everywhere, and the creeper hoots up and establishes itself, so when you see the creeper shooting up, cut away its root with your understanding. (Ⅰ) - Streams flow everywhere; the creeper (of passion) sprouts and remains fixed. If you see that creeper springing up, cut its root by means of wisdom. (Ⅱ)
|
|
|
|
|
24.
341
saritaani sinehitaani cha somanassaani bhavanti jantuno
te saata-sitaa sukh'esino te ve jaati-jar'uupagaa naraa.
- The recollection and attraction of pleasures occur to a man, and those who are attached to the agreeable and seeking enjoyment, they are the people subject to birth and aging. (Ⅰ) - In creatures there arise pleasures extending towards sense objects. Immersed in various enjoyments they hanker after them. Verily, these people are subject to birth and old age. (Ⅱ)
|
|
|
|
|
24.
342
tasiNaaya purakkhataa pajaa parisappanti saso va bandhito
saMyojana-sanga-sattakaa dukkham upenti puna-ppunaM chiraaya.
- People beset by desire run here and there, like a snared rabbit, and those trapped in the bonds of attachments keep returning for a long time to suffering. (Ⅰ) - People beset by craving circle round and round, like a hare ensnared in a net; held fast by the (ten) fetters and shackles (that bind man to the wheel of life), they undergo suffering for a long time, again and again. (Ⅱ)
|
|
|
|
|
24.
343
tasiNaaya purakkhataa pajaa parisappanti saso va bandhito
tasmaa tasiNaM vinodaye aakankhanta viraagam attano.
- People beset by desire run here and there, like a snared rabbit, so one should get rid of one's craving if it is freedom from desire that one wants. (Ⅰ) - People beset by craving circle round and round, like a hare ensnared in a net; therefore, let the monk who desires freedom from passion abandon craving. (Ⅱ)
|
|
|
|
|
24.
344
yo nibbanatho van'aadhimutto vana-mutto vanam eva dhaavati
taM puggalam etha passatha mutto bandhanam eva dhaavati.
- When a man out of the forest of desire is drawn back into the forest, then free from the forest as he is, he runs back into it. Look at him - free, he is running back to chains. (Ⅰ) - He who has renounced the forest (of craving), and having liberated himself from that forest, yet runs back into it -- behold this man! Although once freed, he runs into bondage. (Ⅱ)
|
|
|
|
|
24.
345
na taM daLhaM bandhanam aahu dhiiraa
yad aayasaM daarujaM babbajaM cha
saaratta-rattaa maNi-kuNDalesu
puttesu daaresu cha yaa apekkhaa.
- The wise say that it is not an iron, wooden or fibre fetter which is a strong one, but the besotted hankering after trinkets, children and wives, that, say the wise, is the strong fetter. (Ⅰ) - The wise do not call strong that fetter which is made of iron, wood or hemp. Rather do they call attachment to jewels, ornaments, children and wives a far stronger fetter. (Ⅱ)
|
|
|
|
|
24.
346
etaM daLhaM bandhanam aahu dhiiraa
ohaarinaM sithilaM du-ppamuñchaM
etam pi chhetvaana paribbajanti
anapekkhino kaama-sukhaM pahaaya.
- It drags one down, and loose as it feels, it is hard to break. Breaking this fetter, people renounce the world, free from longing and abandoning sensuality. (Ⅰ) - That fetter is strong, say the wise, which drags a man down; which, although slack, is difficult to escape from. Severing even this, they set forth, desiring nothing and abandoning all sensuous pleasures. (Ⅱ)
|
|
|
|
|
24.
347
ye raaga-ratt'aanupatanti sotaM
sayankataM makkaTako va jaalaM
etam pi chhetvaana vajanti dhiiraa
anapekkhino sabba-dukkhaM pahaaya.
- Those on fire with desire follow the stream of their desires, like a spider follows the strands of its self-made web. Breaking the bond, the wise walk on free from longing, and leaving all suffering behind. (Ⅰ) - Those beings who are infatuated with the fire of lust fall into the current (of thirst for life), as the spider into its self-spun web. The wise, having curtailed the current, go off, leaving all sorrow behind. (Ⅱ)
|
|
|
|
|
24.
348
muñcha pure muñcha pachchhato
majjhe muñcha bhavassa paaraguu
sabbattha vimutta-maanaso
na punaM jaati-jaraM upehisi.
- Let go the past, let go the future, and let go what is in between, transcending the things of time. With your mind free in every direction, you will not return to birth and aging. (Ⅰ) - Renounce the craving for the past, renounce the craving for the future, renounce the craving for what is between, and cross to the opposite shore. With the mind fully emancipated you will not return to birth and old age. (Ⅱ)
|
|
|
|
|
24.
349
vitakka-mathitassa jantuno tibba-raagassa subh'aanupassino
bhiyyo taNhaa pavaDDhati esa kho daLhaM karoti bandhanaM.
- When a man is stimulated by his own thoughts, full of desire and dwelling on what is attractive, his craving increases even more. He is making the fetter even stronger. (Ⅰ) - Craving (tanha) steadily grows in the mortal whose mind is agitated by (evil) thoughts, who is full of strong passions and ever yearning for what is pleasant. Such a one makes his fetters strong. (Ⅱ)
|
|
|
|
|
24.
350
vitakk'uupasame cha yo rato
asubhaM bhaavayate sadaa sato
esa kho byanti kaahiti
esa chhechchhati maara-bandhanaM.
- But he who takes pleasure in stilling his thoughts, practising the contemplation of what is repulsive, and remaining recollected, now he will make an end of craving, he will snap the bonds of Mara. (Ⅰ) - He who delights in controlling his thoughts, who ever absorbs himself in contemplation on what is not pleasant (the impurity of the body), such a one will put an end (to craving) and cut the bonds of Mara. (Ⅱ)
|
|
|
|
|
24.
351
niTThan-gato asantaasii viita-taNho anangaNo
achchhindi bhava-sallaani antimo'yaM samussayo.
- His aim is accomplished, he is without fear, rid of craving and without stain. He has removed the arrows of changing existence. This is his last body. (Ⅰ) - He who has arrived at the goal, who is fearless, devoid of craving, passionless, has destroyed the arrows of existence. For such a person this is his last physical form. (Ⅱ)
|
|
|
|
|
24.
352
viita-taNho anaadaano nirutti-pada-kovido
akkharaanaM sannipaataM jaññaa pubb'aaparaani cha
sa ve antima-saariiro mahaa-pañño mahaa-puriso ti vuchchati.
- Rid of craving and without clinging, an expert in the study of texts, and understanding the right sequence of the words, he may indeed be called "In his last body", "Great in wisdom" and a "Great man". (Ⅰ) - He who is devoid of craving and attachment, who is an expert in etymology and terminology, who knows the systematic arrangement of letters (in their prior and posterior relations), is called a foremost sage, a great man. He bears a physical body for the last time. (Ⅱ)
|
|
|
|
|
24.
353
sabb'aabhibhuu sabba-vuduu'ham asmi
sabbesu dhammesu anuupalitto
sabbañ-jaho taNha-kkhaye vimutto
sayaM abhiññaaya kam uddiseyyaM.
- All-conquering and all-knowing am I. Amidst all states of mind, unaffected am I. By abandoning everything, I am liberated by the cessation of desire. Having achieved Realisation by myself, who should I point to as my teacher? (Ⅰ) - I am the conqueror of all, I am the knower of all, in all the states of life. I am unattached, I have relinquished all, and with the destruction of craving I am liberated. Having comprehended everything by myself, whom shall I call my teacher?" (Ⅱ)
|
|
|
|
|
24.
354
sabba-daanaM dhamma-daanaM jinaati
sabba-rasaM dhamma-rasaM jinaati
sabba-ratiM dhamma-ratiM jinaati
taNha-kkhayo sabba-dukkhaM jinaati.
- The gift of the Truth beats all other gifts. The flavour of the Truth beats all other tastes. The joy of the Truth beats all other joys, and the cessation of desire conquers all suffering. (Ⅰ) - The gift of Truth (dhamma) excels all other gifts; the flavor of Truth excels all other flavors; the delight in Truth surpasses all delights. The destruction of craving overcomes all suffering. (Ⅱ)
|
|
|
|
|
24.
355
hananti bhogaa dummedhaM no cha paara-gavesino
bhoga-taNhaaya dummedho hanti aññe'va attaanaM.
- Riches destroy a fool, but not those who are seeking the other shore. The fool destroys himself by his craving for riches, as he destroys others too. (Ⅰ) - Riches destroy the ignorant, yet not those who seek the further shore. Through his craving for material wealth, he destroys himself as if (destroying) others. (Ⅱ)
|
|
|
|
|
24.
356
tiNa-dosaani khettaani raaga-dosaa ayaM pajaa
tasmaa hi viita-raagesu dinnaM hoti maha-pphalaM.
- Weeds are the blight of fields. Desire is the blight of mankind. Consequently offerings to those free from desire are of great fruit. (Ⅰ) - Fields have the blight of weeds; mankind has the blight of passion; therefore, offerings given to those devoid of passion bring forth abundant fruit. (Ⅱ)
|
|
|
|
|
24.
357
tiNa-dosaani khettaani dosa-dosaa ayaM pajaa
tasmaa hi viita-dosesu dinnaM hoti maha-pphalaM.
- Weeds are the blight of fields. Anger is the blight of mankind. Consequently offerings to those free from anger are of great fruit. (Ⅰ) - Fields have the blight of weeds; mankind has the blight of hatred; therefore, offerings given to those devoid of hatred bring forth abundant fruit. (Ⅱ)
|
|
|
|
|
24.
358
tiNa-dosaani khettaani moha-dosaa ayaM pajaa
tasmaa hi viita-mohesu dinnaM hoti maha-pphalaM.
- Weeds are the blight of fields. Delusion is the blight of mankind. Consequently offerings to those free from delusion are of great fruit. (Ⅰ) - Fields have the blight of weeds; mankind has the blight of delusion; therefore, offerings given to those devoid of delusion bring forth abundant fruit. (Ⅱ)
|
|
|
|
|
24.
359
tiNa-dosaani khettaani ichchhaa-dosaa ayaM pajaa
tasmaa hi vigat-ichchhesu dinnaM hoti maha-pphalaM.
- Weeds are the blight of fields. Self-seeking is the blight of mankind. Consequently offerings to those free from self-seeking are of great fruit. (Ⅰ) - Fields have the blight of weeds; mankind has the blight of desire; therefore, offerings given to those devoid of desire bring forth abundant fruit. (Ⅱ)
|
|
|
|
