334.
The one of careless actions, their thirst grows just like a creeper.
They flow from one life to another, like a monkey in the forest searching for fruit.
335.
Whoever submits to this vulgar world of thirst and craving,
Grief grows for them, like grass after rain.
336.
Whoever conquers this vulgar world of thirst and craving,
Grief wanes for them, like a drop of water on a lotus leaf.
337.
I say good luck to you everyone, to all of you assembled here.
Dig up the root of craving, like one looking for a fragrant root digs up bīraṇa grass1.
Do not let Mara cut you down again and again, as a flood takes away the reed.
338.
Even if a tree is cut down, it will grow again if its roots remain uncut and firm.
In the same way, when thirst is not uprooted and lies dormant, dis-ease arises again and again.
339.
Whose thirty-six streams (of thirst)2, strongly flow toward what is pleasing.
Are swept toward a poor perspective, dependent on their passionate thoughts.
340.
Everywhere these rivers flow, the creeper will sprout forth and abides.
Having understood that the creeper has arisen, the wise destroy the root.
341.
Set into motion by lust, happiness exists in beings.
Being attached to pleasures to make them happy, yet this only produces birth and aging for them.
342.
Those followed by craving, running about like an ensnared hare.
Held by fetters and bonds, they receive dis-ease again and again for a long time.
343.
Those followed by craving, running about like an ensnared hare.
Therefore you should dispel craving for pleasures, with the mendicant's wish of dispassion for oneself.
344.
Whoever is inclined to seclusion and freedom from craving3; runs to the freedom of the forest.
Look at that person who understands, running away from freedom and back to bondage.
345.
The wise say that it is not a strong fetter, simply because it is made of iron, wood, or reed.
Impassioned and enamoured with jewellery, children and wives,
346.
This, the wise say, is a strong fetter, one that is weighty, yielding, and difficult to be freed from.
Having severed this they wonder about, without looking for and giving up sensual pleasures.
347.
Whoever is infatuated with passions falls back into the torrent, as a spider would its own web.
This too is severed by the wise as they go forth, without looking for and giving up all dis-ease.
348.
You should let go of the past and of the future, you should let go of the present to transcend this state of becoming.
With a mind released everywhere, you will not go through birth & ageing again.
349.
Beings disturbed by thoughts, which are heavy in passion, focused on Beauty.
Their passion grows all the more, and the fetter is indeed made stronger.
350.
Those devoted to calming thoughts, always mindfully cultivating the (perception of the) unbeautiful.4
They will make it to the end, breaking free from Māra's prison.
351.
Having arrived at true happiness, without greed, so passionless.
Broken off is the dart of existence, so they have their final body.
352.
Without greed & free from attachment, and understands what has been said.5
Knowing the order of words, from first to last.6
Truly they can be known as “bearing there last body; very wise; a great being”
353.
Having conquered everything, all knowing am I, unstained in every Dhamma.
Everything abandoned, free through the destruction of passion, discovering knowledge myself, who shall I call my teacher?7
354.
The gift of truth exceeds all other gifts; the taste of truth exceeds all other tastes.
The love of truth exceeds all other loves; the destruction of craving conquers all stress.
355.
Possessions injure the fool, but not those looking the other shore.
The fool craves possessions, injuring themselves as they would another.
356.
Weeds corrupt the field, as lust corrupts humanity.
Therefore what is offered to those free from lust bears great fruit.
357.
Weeds corrupt the field, as anger corrupts humanity.
Therefore what is offered to those free from anger bears great fruit.
358.
Weeds corrupt the field, as delusion corrupts humanity.
Therefore what is offered to those free from delusion bears great fruit.
359.
Weeds corrupt the field, as desire corrupts humanity.
Therefore what is offered to those free from desire bears great fruit.
Weeds corrupt the field, as thirst corrupts humanity.
Therefore what is offered to those free from thirst bears great fruit.
The one of careless actions, their thirst grows just like a creeper.
They flow from one life to another, like a monkey in the forest searching for fruit.
335.
Whoever submits to this vulgar world of thirst and craving,
Grief grows for them, like grass after rain.
336.
Whoever conquers this vulgar world of thirst and craving,
Grief wanes for them, like a drop of water on a lotus leaf.
337.
I say good luck to you everyone, to all of you assembled here.
Dig up the root of craving, like one looking for a fragrant root digs up bīraṇa grass1.
Do not let Mara cut you down again and again, as a flood takes away the reed.
338.
Even if a tree is cut down, it will grow again if its roots remain uncut and firm.
In the same way, when thirst is not uprooted and lies dormant, dis-ease arises again and again.
339.
Whose thirty-six streams (of thirst)2, strongly flow toward what is pleasing.
Are swept toward a poor perspective, dependent on their passionate thoughts.
340.
Everywhere these rivers flow, the creeper will sprout forth and abides.
Having understood that the creeper has arisen, the wise destroy the root.
341.
Set into motion by lust, happiness exists in beings.
Being attached to pleasures to make them happy, yet this only produces birth and aging for them.
342.
Those followed by craving, running about like an ensnared hare.
Held by fetters and bonds, they receive dis-ease again and again for a long time.
343.
Those followed by craving, running about like an ensnared hare.
Therefore you should dispel craving for pleasures, with the mendicant's wish of dispassion for oneself.
344.
Whoever is inclined to seclusion and freedom from craving3; runs to the freedom of the forest.
Look at that person who understands, running away from freedom and back to bondage.
345.
The wise say that it is not a strong fetter, simply because it is made of iron, wood, or reed.
Impassioned and enamoured with jewellery, children and wives,
346.
This, the wise say, is a strong fetter, one that is weighty, yielding, and difficult to be freed from.
Having severed this they wonder about, without looking for and giving up sensual pleasures.
347.
Whoever is infatuated with passions falls back into the torrent, as a spider would its own web.
This too is severed by the wise as they go forth, without looking for and giving up all dis-ease.
348.
You should let go of the past and of the future, you should let go of the present to transcend this state of becoming.
With a mind released everywhere, you will not go through birth & ageing again.
349.
Beings disturbed by thoughts, which are heavy in passion, focused on Beauty.
Their passion grows all the more, and the fetter is indeed made stronger.
350.
Those devoted to calming thoughts, always mindfully cultivating the (perception of the) unbeautiful.4
They will make it to the end, breaking free from Māra's prison.
351.
Having arrived at true happiness, without greed, so passionless.
Broken off is the dart of existence, so they have their final body.
352.
Without greed & free from attachment, and understands what has been said.5
Knowing the order of words, from first to last.6
Truly they can be known as “bearing there last body; very wise; a great being”
353.
Having conquered everything, all knowing am I, unstained in every Dhamma.
Everything abandoned, free through the destruction of passion, discovering knowledge myself, who shall I call my teacher?7
354.
The gift of truth exceeds all other gifts; the taste of truth exceeds all other tastes.
The love of truth exceeds all other loves; the destruction of craving conquers all stress.
355.
Possessions injure the fool, but not those looking the other shore.
The fool craves possessions, injuring themselves as they would another.
356.
Weeds corrupt the field, as lust corrupts humanity.
Therefore what is offered to those free from lust bears great fruit.
357.
Weeds corrupt the field, as anger corrupts humanity.
Therefore what is offered to those free from anger bears great fruit.
358.
Weeds corrupt the field, as delusion corrupts humanity.
Therefore what is offered to those free from delusion bears great fruit.
359.
Weeds corrupt the field, as desire corrupts humanity.
Therefore what is offered to those free from desire bears great fruit.
Weeds corrupt the field, as thirst corrupts humanity.
Therefore what is offered to those free from thirst bears great fruit.
taṇhāvaggo catuvīsatimo niṭṭhito.
The twenty-fourth group on thirst has finished.
The twenty-fourth group on thirst has finished.
Notes
1
The Latin names are Andropogon muricatus, Anatherum zizaniodes, Chrysopogon zizanioides (Ushira) and Vetiveria zizanioides. More commonly called in English, Vetiver, Khas-Khas, and Khus-Khus. Copied 07/02/2015http://www.lustroushenna.com/lustrous_henna/2011/02/the-power-of-the-flower-andropogon-muricatus-vetiver-essential-oil-of-tranquility.html%20
2
Ven Buddharakkhita notes in his translation (1) “The thirty-six currents of craving: the three cravings - for sensual pleasure, for continued existence, and for annihilation - in relation to each of the twelve bases - the six sense organs, including mind, and their corresponding objects.”
3
"Vana” here translated as lust actually means wood, or forest. I feel this is actually a play on words sounding similar as Vāna also means craving.
4
Probably referring to the corpse meditation. This is further detailed in the Satipatthana Sutta DN22/MN10.
5
Ven Nārada notes in his translation (4) “Niruttipadakovido - versed in the four kinds of analytical knowledge (pañisambhidà) - namely: meaning (attha), text (dhamma), etymology (nirutti), and understanding (pañibhàna).”
6
This is understood to refer to the teachings of the Buddha. Not the canon as we have it today, rather, the teaching that were known to that person.
7
This was said to Upaka. A Ājivaka the Buddha met on his journey from Isipatana for the preaching of the First Sermon. This reference can be found in the Vinaya VinMV1.6.7 and MN26 Ariyapariyesanā [Pāsarāsi] Sutta.
The Latin names are Andropogon muricatus, Anatherum zizaniodes, Chrysopogon zizanioides (Ushira) and Vetiveria zizanioides. More commonly called in English, Vetiver, Khas-Khas, and Khus-Khus. Copied 07/02/2015http://www.lustroushenna.com/lustrous_henna/2011/02/the-power-of-the-flower-andropogon-muricatus-vetiver-essential-oil-of-tranquility.html%20
2
Ven Buddharakkhita notes in his translation (1) “The thirty-six currents of craving: the three cravings - for sensual pleasure, for continued existence, and for annihilation - in relation to each of the twelve bases - the six sense organs, including mind, and their corresponding objects.”
3
"Vana” here translated as lust actually means wood, or forest. I feel this is actually a play on words sounding similar as Vāna also means craving.
4
Probably referring to the corpse meditation. This is further detailed in the Satipatthana Sutta DN22/MN10.
5
Ven Nārada notes in his translation (4) “Niruttipadakovido - versed in the four kinds of analytical knowledge (pañisambhidà) - namely: meaning (attha), text (dhamma), etymology (nirutti), and understanding (pañibhàna).”
6
This is understood to refer to the teachings of the Buddha. Not the canon as we have it today, rather, the teaching that were known to that person.
7
This was said to Upaka. A Ājivaka the Buddha met on his journey from Isipatana for the preaching of the First Sermon. This reference can be found in the Vinaya VinMV1.6.7 and MN26 Ariyapariyesanā [Pāsarāsi] Sutta.