Oh, when will I stay in a mountain cave, “Kadā nuhaṁ pabbatakandarāsu, alone, with no companion, Ekākiyo addutiyo vihassaṁ; discerning all states of existence as impermanent? Aniccato sabbabhavaṁ vipassaṁ, This hope of mine, <j>when will it be? Taṁ me idaṁ taṁ nu kadā bhavissati.

Oh, when will I stay happily in the forest, Kadā nuhaṁ bhinnapaṭandharo muni, a sage wearing a torn robe, dressed in ocher, Kāsāvavattho amamo nirāso; unselfish, with no need for hope, Rāgañca dosañca tatheva mohaṁ, with greed, hate, and delusion destroyed? Hantvā sukhī pavanagato vihassaṁ.

Oh, when will I stay alone in the wood, Kadā aniccaṁ vadharoganīḷaṁ, fearless, discerning this body as impermanent, Kāyaṁ imaṁ maccujarāyupaddutaṁ; a nest of death and disease, Vipassamāno vītabhayo vihassaṁ, oppressed by death and old age; <j>when will it be? Eko vane taṁ nu kadā bhavissati.

Oh, when will I live, <j>having grasped the sharp sword of wisdom Kadā nuhaṁ bhayajananiṁ dukhāvahaṁ, and cut the creeper of craving <j>that tangles around everything, Taṇhālataṁ bahuvidhānuvattaniṁ; the mother of fear, the bringer of suffering? Paññāmayaṁ tikhiṇamasiṁ gahetvā, When will it be? Chetvā vase tampi kadā bhavissati.

Oh, when will I, seated on the lion’s throne, Kadā nu paññāmayamuggatejaṁ, swiftly grasp the sword of the seers, Satthaṁ isīnaṁ sahasādiyitvā; forged by wisdom, of fiery might, Māraṁ sasenaṁ sahasā bhañjissaṁ, and swiftly break Māra and his army? <j>When will it be? Sīhāsane taṁ nu kadā bhavissati.

Oh, when will I be seen in the assemblies Kadā nuhaṁ sabbhi samāgamesu, with those who are virtuous, unaffected, respecting the Dhamma, Diṭṭho bhave dhammagarūhi tādibhi; seeing things as they are, with faculties subdued? Yāthāvadassīhi jitindriyehi, When will it be? Padhāniyo taṁ nu kadā bhavissati.

Oh, when will I focus on my heart’s goal <j>at the Mountainfold, Kadā nu maṁ tandi khudā pipāsā, free of oppression by laziness, hunger, thirst, Vātātapā kīṭasarīsapā vā; wind, heat, insects, and reptiles? Na bādhayissanti na taṁ giribbaje, When will it be? Atthatthiyaṁ taṁ nu kadā bhavissati.

Oh, when will I, serene and mindful, Kadā nu kho yaṁ viditaṁ mahesinā, understand the four truths, Cattāri saccāni sududdasāni; that were realized by the great seer, Samāhitatto satimā agacchaṁ, and are so very hard to see? <j>When will it be? Paññāya taṁ taṁ nu kadā bhavissati.

Oh, when will I, devoted to serenity, Kadā nu rūpe amite ca sadde, see with understanding the infinite sights, Gandhe rase phusitabbe ca dhamme; sounds, smells, tastes, touches, and ideas Ādittatohaṁ samathehi yutto, as burning? <j>When will it be? Paññāya dacchaṁ tadidaṁ kadā me.

Oh, when will I not be distraught Kadā nuhaṁ dubbacanena vutto, because of criticism, Tato nimittaṁ vimano na hessaṁ; nor elated because of praise? Atho pasatthopi tato nimittaṁ, When will it be? Tuṭṭho na hessaṁ tadidaṁ kadā me.

Oh, when will I discern the aggregates Kadā nu kaṭṭhe ca tiṇe latā ca, and the infinite varieties of phenomena, Khandhe imehaṁ amite ca dhamme; both internal and external, as no more than Ajjhattikāneva ca bāhirāni ca, wood, grass, and creepers? <j>When will it be? Samaṁ tuleyyaṁ tadidaṁ kadā me.

Oh, when will the monsoon clouds in season Kadā nu maṁ pāvusakālamegho, freshly wet me in my robe in the forest, Navena toyena sacīvaraṁ vane; walking the path trodden by the seers? Isippayātamhi pathe vajantaṁ, When will it be? Ovassate taṁ nu kadā bhavissati.

Oh, when will I rise up, <j>intent on attaining freedom from death, Kadā mayūrassa sikhaṇḍino vane, hearing, in the mountain cave, Dijassa sutvā girigabbhare rutaṁ; the cry of the crested peacock in the forest? Paccuṭṭhahitvā amatassa pattiyā, When will it be? Sañcintaye taṁ nu kadā bhavissati.

Oh, when will I cross the Ganges, Yamunā, Kadā nu gaṅgaṁ yamunaṁ sarassatiṁ, and Sarasvatī rivers, the Pātāla country, Pātālakhittaṁ vaḷavāmukhañca; and the dangerous Baḷavāmukha sea, Asajjamāno patareyyamiddhiyā, by psychic power unobstructed? When will it be? Vibhiṁsanaṁ taṁ nu kadā bhavissati.

Oh, when will I be devoted to absorption, Kadā nu nāgova asaṅgacārī, shunning all the signs of beauty, Padālaye kāmaguṇesu chandaṁ; splitting apart desire for sensual stimulation, Nibbajjayaṁ sabbasubhaṁ nimittaṁ, like an elephant that wanders free of ties? <j>When will it be? Jhāne yuto taṁ nu kadā bhavissati.

Oh, when will I realize the teaching of the great seer Kadā iṇaṭṭova daliddako nidhiṁ, and be content, like a pauper in debt Ārādhayitvā dhanikehi pīḷito; harassed by creditors, who finds a hidden treasure? Tuṭṭho bhavissaṁ adhigamma sāsanaṁ, When will it be? Mahesino taṁ nu kadā bhavissati.

For many years you begged me, Bahūni vassāni tayāmhi yācito, “Enough of living in a house for you!” ‘Agāravāsena alaṁ nu te idaṁ’; Why do you not urge me on, mind, Taṁ dāni maṁ pabbajitaṁ samānaṁ, now that I’ve gone forth as an ascetic? Kiṅkāraṇā citta tuvaṁ na yuñjasi.

Didn’t you entice me, mind: Nanu ahaṁ citta tayāmhi yācito, “On the Mountainfold, the birds with colorful wings, ‘Giribbaje citrachadā vihaṅgamā’; greeting the thunder, Mahinda’s voice, Mahindaghosatthanitābhigajjino, will delight you as you meditate in the forest?” Te taṁ ramessanti vanamhi jhāyinaṁ.

In my family circle, friends, loved ones, and relatives; Kulamhi mitte ca piye ca ñātake, and in the world, sports and play, <j>and sensual pleasures; Khiḍḍāratiṁ kāmaguṇañca loke; all these I gave up when I entered this life: Sabbaṁ pahāya imamajjhupāgato, and even then you’re not content with me, mind! Athopi tvaṁ citta na mayha tussasi.

This is mine alone, it doesn’t belong to others; Mameva etaṁ na hi tvaṁ paresaṁ, when it is time to don your armor, why lament? Sannāhakāle paridevitena kiṁ; Observing that all this is unstable, Sabbaṁ idaṁ calamiti pekkhamāno, I went forth, seeking the state free of death. Abhinikkhamiṁ amatapadaṁ jigīsaṁ.

He whose words are well-composed , supreme among people, Suyuttavādī dvipadānamuttamo, great physician, <j>guide for those who wish to train, said: Mahābhisakko naradammasārathi; “The mind fidgets like a monkey, ‘Cittaṁ calaṁ makkaṭasannibhaṁ iti, so it’s very hard to control if you are not free of lust.” Avītarāgena sudunnivārayaṁ’.

Sensual pleasures are diverse, sweet, delightful; Kāmā hi citrā madhurā manoramā, an ignorant ordinary person is bound to them. Aviddasū yattha sitā puthujjanā; Seeking to be reborn again, they wish for suffering; Te dukkhamicchanti punabbhavesino, led on by their mind, they’re banished to hell. Cittena nītā niraye nirākatā.

“Staying in the grove resounding with cries ‘Mayūrakoñcābhirutamhi kānane, of peacocks and herons, <j>and adorned by leopards and tigers, Dīpīhi byagghehi purakkhato vasaṁ; abandon concern for the body, without fail!” Kāye apekkhaṁ jaha mā virādhaya’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Develop the absorptions and spiritual faculties, ‘Bhāvehi jhānāni ca indriyāni ca, the powers, awakening factors, and immersion; Balāni bojjhaṅgasamādhibhāvanā; realize the three knowledges <j>in the teaching of the Buddha!” Tisso ca vijjā phusa buddhasāsane’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Develop the eightfold path <j>to realize freedom from death ‘Bhāvehi maggaṁ amatassa pattiyā, emancipating, plunging into the end of all suffering, Niyyānikaṁ sabbadukhakkhayogadhaṁ; and cleansing all defilements!” Aṭṭhaṅgikaṁ sabbakilesasodhanaṁ’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Reflect rationally on the aggregates as suffering, ‘Dukkhanti khandhe paṭipassa yoniso, and abandon that from which suffering arises; Yato ca dukkhaṁ samudeti taṁ jaha; make an end of suffering in this very life!” Idheva dukkhassa karohi antaṁ’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Rationally discern that impermanence is suffering, ‘Aniccaṁ dukkhanti vipassa yoniso, that emptiness is non-self, and that gloom is death. Suññaṁ anattāti aghaṁ vadhanti ca; Uproot the wandering mind!” Manovicāre uparundha cetaso’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Bald, unsightly, accursed, ‘Muṇḍo virūpo abhisāpamāgato, seek alms amongst families, bowl in hand. Kapālahatthova kulesu bhikkhasu; Devote yourself to the word of the teacher, <j>the great seer!” Yuñjassu satthuvacane mahesino’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Wander the streets well-restrained, ‘Susaṁvutatto visikhantare caraṁ, mentally unchained to families and sensual pleasures, Kulesu kāmesu asaṅgamānaso; like the full moon on a bright night!” Cando yathā dosinapuṇṇamāsiyā’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

“Be a wilderness-dweller and an alms-eater, ‘Āraññiko hohi ca piṇḍapātiko, one who lives in charnel grounds, a rag-robe wearer, Sosāniko hohi ca paṁsukūliko; one who never lies down, <j>always delighting in ascetic practices.” Nesajjiko hohi sadā dhute rato’, So you used to urge me, mind. Itissu maṁ citta pure niyuñjasi.

Mind, when you urge me to the impermanent and unstable, Ropetva rukkhāni yathā phalesī, you’re acting like someone who plants trees, Mūle taruṁ chettu tameva icchasi; then, when they’re about to fruit, Tathūpamaṁ cittamidaṁ karosi, wishes to cut down the very same trees. Yaṁ maṁ aniccamhi cale niyuñjasi.

Incorporeal mind, far-traveler, lone-wanderer: Arūpa dūraṅgama ekacāri, I won’t do your bidding any more. Na te karissaṁ vacanaṁ idānihaṁ; Sensual pleasures are suffering, painful, <j>and very dangerous; Dukkhā hi kāmā kaṭukā mahabbhayā, I’ll wander with my mind <j>focused only on extinguishment. Nibbānamevābhimano carissaṁ.

I didn’t go forth due to bad luck or shamelessness, Nāhaṁ alakkhyā ahirikkatāya vā, or due to a whim or banishment, Na cittahetū na ca dūrakantanā; nor for the sake of a livelihood; Ājīvahetū ca ahaṁ na nikkhamiṁ, it was because I agreed <j>to the promise you made, mind. Kato ca te citta paṭissavo mayā.

“Having few wishes, abandoning disparagement, ‘Appicchatā sappurisehi vaṇṇitā, the stilling of suffering: <j>these are praised by true persons.” Makkhappahānaṁ vupasamo dukhassa’; So you used to urge me, mind, Itissu maṁ citta tadā niyuñjasi, but now you keep on with your old habits! Idāni tvaṁ gacchasi pubbaciṇṇaṁ.

Craving, ignorance, the loved and unloved, Taṇhā avijjā ca piyāpiyañca, pretty sights, pleasant feelings, Subhāni rūpāni sukhā ca vedanā; and the delightful kinds of sensual stimulation: Manāpiyā kāmaguṇā ca vantā, I’ve vomited them up, I can’t swallow them back. Vante ahaṁ āvamituṁ na ussahe.

I’ve done your bidding everywhere, mind! Sabbattha te citta vaco kataṁ mayā, For many births, I’ve done nothing to upset you. Bahūsu jātīsu na mesi kopito; Yet the creation in myself <j>is because of your ingratitude—Ajjhattasambhavo kataññutāya te, for a long time I’ve transmigrated <j>in the suffering you’ve made. Dukkhe ciraṁ saṁsaritaṁ tayā kate.

Only you, mind, make a brahmin; Tvaññeva no citta karosi brāhmaṇo, you make an aristocrat or a royal seer. Tvaṁ khattiyo rājadasī karosi; Sometimes we become peasants or menials; Vessā ca suddā ca bhavāma ekadā, and life as a god is also on account of you. Devattanaṁ vāpi taveva vāhasā.

You alone make us titans; Taveva hetū asurā bhavāmase, because of you we’re born in hell. Tvaṁmūlakaṁ nerayikā bhavāmase; Then sometimes we become animals, Atho tiracchānagatāpi ekadā, and life as a ghost is also on account of you. Petattanaṁ vāpi taveva vāhasā.

Come what may, you won’t betray me again, Nanu dubbhissasi maṁ punappunaṁ, dazzling me with your ever-changing display! Muhuṁ muhuṁ cāraṇikaṁva dassayaṁ; You play with me like I’m mad—Ummattakeneva mayā palobhasi, but how have I ever failed you, mind? Kiñcāpi te citta virādhitaṁ mayā.

In the past my mind wandered Idaṁ pure cittamacāri cārikaṁ, how it wished, where it liked, as it pleased. Yenicchakaṁ yatthakāmaṁ yathāsukhaṁ; Now I’ll carefully guide it, Tadajjahaṁ niggahessāmi yoniso, as a trainer with a hook guides a rutting elephant. Hatthippabhinnaṁ viya aṅkusaggaho.

The teacher willed that this world appear to me Satthā ca me lokamimaṁ adhiṭṭhahi, as impermanent, unstable, insubstantial. Aniccato addhuvato asārato; Mind, let me leap into the victor’s teaching, Pakkhanda maṁ citta jinassa sāsane, carry me over the great flood, so hard to pass. Tārehi oghā mahatā suduttarā.

Things have changed, mind! Na te idaṁ citta yathā purāṇakaṁ, Nothing could make me return to your control! Nāhaṁ alaṁ tuyha vase nivattituṁ; I’ve gone forth in the teaching of the great seer, Mahesino pabbajitomhi sāsane, those like me don’t come to ruin. Na mādisā honti vināsadhārino.

Mountains, oceans, rivers, the earth; Nagā samuddā saritā vasundharā, the four quarters, the intermediate directions, <j>below and in the sky; Disā catasso vidisā adho divā; the three realms of existence <j>are all impermanent and troubled—Sabbe aniccā tibhavā upaddutā, where can you go to find happiness, mind? Kuhiṁ gato citta sukhaṁ ramissasi.

Mind, what will you do to someone <j>who has made the ultimate commitment? Dhitipparaṁ kiṁ mama citta kāhisi, Nothing could make me a follower <j>under your control, mind; Na te alaṁ citta vasānuvattako; I’d never touch a bellows <j>with a mouth open at each end; Na jātu bhastaṁ ubhatomukhaṁ chupe, curse this mortal frame flowing with nine streams! Dhiratthu pūraṁ nava sotasandaniṁ.

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

Peacocks with beautiful necks and crests, Sunīlagīvā susikhā supekhunā, colorful tail-feathers and wings, Sucittapattacchadanā vihaṅgamā; crying out at the resounding thunder: Sumañjughosatthanitābhigajjino, they’ll delight you as you meditate in the forest. Te taṁ ramessanti vanamhi jhāyinaṁ.

When the heavens have rained, <j>and the grass is four inches high, Vuṭṭhamhi deve caturaṅgule tiṇe, and the grove is full of flowers like a cloud, Sampupphite meghanibhamhi kānane; between the mountains, like the fork of a tree, I’ll lie; Nagantare viṭapisamo sayissaṁ, it will be as soft as cotton-buds. Taṁ me mudū hehiti tūlasannibhaṁ.

I’ll act rather as a master does: Tathā tu kassāmi yathāpi issaro, let whatever I get be enough for me. Yaṁ labbhati tenapi hotu me alaṁ; And that’s why I’ll make you as supple Na tāhaṁ kassāmi yathā atandito, as a tireless worker makes a cat-skin bag. Biḷārabhastaṁva yathā sumadditaṁ.

I’ll act rather as a master does: Tathā tu kassāmi yathāpi issaro, let whatever I get be enough for me. Yaṁ labbhati tenapi hotu me alaṁ; I’ll control you with my energy, Viriyena taṁ mayha vasānayissaṁ, as a skilled trainer controls an elephant with a hook. Gajaṁva mattaṁ kusalaṅkusaggaho.

Now that you’re well-tamed and reliable, Tayā sudantena avaṭṭhitena hi, I can use you, <j>like a trainer uses a straight-running horse, Hayena yoggācariyova ujjunā; to practice the path of grace, Pahomi maggaṁ paṭipajjituṁ sivaṁ, cultivated by those who take care of their minds. Cittānurakkhīhi sadā nisevitaṁ.

I shall strongly fasten you to a meditation subject, Ārammaṇe taṁ balasā nibandhisaṁ, as an elephant is tied to a post with firm rope. Nāgaṁva thambhamhi daḷhāya rajjuyā; You’ll be well-guarded by me, <j>well-developed by mindfulness, Taṁ me suguttaṁ satiyā subhāvitaṁ, and unattached to rebirth in all states of existence. Anissitaṁ sabbabhavesu hehisi.

With wisdom you’ll cut short <j>the one following the wrong path, Paññāya chetvā vipathānusārinaṁ, curb them by meditation, <j>and settle them on the right path. Yogena niggayha pathe nivesiya; Having seen arising and passing away <j>with respect to the cause of suffering, Disvā samudayaṁ vibhavañca sambhavaṁ, you’ll be an heir to the greatest teacher. Dāyādako hehisi aggavādino.

Under the sway of the four distortions, mind, Catubbipallāsavasaṁ adhiṭṭhitaṁ, you dragged me around like a bull in a pit; Gāmaṇḍalaṁva parinesi citta maṁ; but now you won’t associate <j>with the great sage of compassion, Nanu saṁyojanabandhanacchidaṁ, the cutter of fetters and bonds? Saṁsevase kāruṇikaṁ mahāmuniṁ.

Like a deer roaming free in the colorful forest, Migo yathā seri sucittakānane, I’ll ascend the lovely mountain <j>wreathed in monsoon clouds, Rammaṁ giriṁ pāvusaabbhamāliniṁ; and rejoice to be on that hill, free of folk—Anākule tattha nage ramissaṁ, there is no doubt you’ll perish, mind. Asaṁsayaṁ citta parā bhavissasi.

The men and women who live <j>under your will and command, Ye tuyha chandena vasena vattino, whatever pleasure they experience, Narā ca nārī ca anubhonti yaṁ sukhaṁ; they are ignorant and fall under Māra’s control; Aviddasū māravasānuvattino, loving life, they’re your disciples, mind. Bhavābhinandī tava citta sāvakā”ti.

… Tālapuṭo thero …

Paññāsanipāto niṭṭhito.

Tatruddānaṁ

Paññāsamhi nipātamhi, eko tālapuṭo suci; Gāthāyo tattha paññāsa, puna pañca ca uttarīti.