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24 - Thirst - The Dhammapada · Philosophy and Faith

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  Speaker 1: Chapter twenty four. Thirst, the thirst of a thoughtless man
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  Speaker 1: grows like a creeper. He runs from life to life
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  Speaker 1: like a monkey seeking fruit in the forest. Whomsoever this
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  Speaker 1: fierce thirst overcomes full of poison in this world, his
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  Speaker 1: sufferings increase like the abounding bironagrass. He who overcomes this
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  Speaker 1: fierce thirst difficult to be conquered in this world, sufferings
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  Speaker 1: fall off from him like water drops from a lotus leaf.
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  Speaker 1: This salutary word, I tell you, do ye, as many
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  Speaker 1: as are here assembled, dig up the root of thirst,
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  Speaker 1: as he who wants the sweet scented ussiro root must
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  Speaker 1: dig up the birona grass. That Mara, the tempter may
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  Speaker 1: not crush you again and again as the stream crushes
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  Speaker 1: the reeds. As a tree, even though it has been
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  Speaker 1: cut down, is firm so long as its root is
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  Speaker 1: safe and grows again. Thus, unless the feeders of first
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  Speaker 1: are destroyed, this pain of life will return again and again.
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  Speaker 1: He whose thirst, running towards pleasure is exceeding strong in
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  Speaker 1: the thirty six channels, the waves will carry away that
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  Speaker 1: misguided man, namely his desires which are set on passion.
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  Speaker 1: The channels run everywhere the creeper of passion stands sprouting.
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  Speaker 1: If you see the creeper springing up, cut its root
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  Speaker 1: by means of knowledge. The creature's pleasures are extravagant and luxurious.
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  Speaker 1: Sunk in lust and looking for pleasure, men undergo again
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  Speaker 1: and again birth and decay. Men driven on by thirst
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  Speaker 1: run about like a snared hare held in fetters and bonds,
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  Speaker 1: they undergo pain for a long time, again and again.
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  Speaker 1: Men driven on by thirst run about like a snared
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  Speaker 1: hare let. Therefore, the mendicant drive out thirst by striving
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  Speaker 1: after passionlessness for himself. He who, having got rid of
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  Speaker 1: the forest of lust, that is, after having reached nirvana,
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  Speaker 1: gives himself over to forest life, that is, to lust,
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  Speaker 1: And who, when removed from the forest, that is, from lust,
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  Speaker 1: runs to the forest that is too lust. Look at
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  Speaker 1: that man, though free, he runs into bondage. Wise people
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  Speaker 1: do not call that a strong fetter, which is made
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  Speaker 1: of iron wood or hemp. Far stronger is the care
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  Speaker 1: for precious stones and rings for sons and a wife
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  Speaker 1: that fetter. Wise people call strong, which drags down yields,
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  Speaker 1: but is difficult to undo. After having cut this at last,
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  Speaker 1: people leave the world free. From cares and leaving desires
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  Speaker 1: and pleasures behind. Those who are slaves to passions run
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  Speaker 1: down with the stream of desires, as a spider runs
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  Speaker 1: down the web which he has made for himself. When
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  Speaker 1: they have cut this at last, wise people leave the
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  Speaker 1: world free from cares, leaving all affection behind. Give up
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  Speaker 1: what is before, give up what is behind, give up
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  Speaker 1: what is in the middle. When thou goest to the
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  Speaker 1: other shore of existence, if thy mind is altogether free,
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  Speaker 1: thou wilt not again enter into birth and decay. If
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  Speaker 1: a man is tossed about by doubts, full of strong passions,
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  Speaker 1: and yearning only for what is delightful, his thirst will
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  Speaker 1: grow more and more, and he will indeed make his
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  Speaker 1: fetters strong. If a man delights in quieting doubts and
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  Speaker 1: always reflecting dwells on what is not delightful, the impurity
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  Speaker 1: of the body, et cetera, he certainly will remove, Nay,
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  Speaker 1: he will cut the fetter of Marah. He who has
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  Speaker 1: reached the consummation, who does not tremble, who is without
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  Speaker 1: first and without sin, he has broken all the thorns
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  Speaker 1: of life. This will be his last body. He who
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  Speaker 1: is without first and without affection, who understands the words
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  Speaker 1: and their interpretation. Who knows the order of letters, those
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  Speaker 1: which are before and which are after. He has received
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  Speaker 1: his last body. He is called the Great Sage, the
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  Speaker 1: Great Man. I have conquered all, I know all, in
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  Speaker 1: all conditions of life, I am free from taint, I
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  Speaker 1: have left all, And through the destruction of thirst, I
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  Speaker 1: am free, having learnt myself. Whom shall I teach. The
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  Speaker 1: gift of the law exceeds all gifts. The sweetness of
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  Speaker 1: the law exceeds all sweetness. The delight in the law
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  Speaker 1: exceeds all delights. The extinction of thirst overcomes all pain.
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  Speaker 1: Pleasures destroy the foolish if they look not for the
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  Speaker 1: other shore. The foolish, by his thirst for pleasures, destroys himself,
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  Speaker 1: as if he were his own enemy. The fields are
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  Speaker 1: damaged by weeds. Mankind is damaged by push Therefore, a
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  Speaker 1: gift bestowed on the passionless brings great reward. The fields
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  Speaker 1: are damaged by weeds. Mankind is damaged by hatred. Therefore,
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  Speaker 1: a gift bestowed on those who do not hate brings
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  Speaker 1: great reward. The fields are damaged by weeds. Mankind is
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  Speaker 1: damaged by vanity. Therefore a gift bestowed on those who
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  Speaker 1: are free from vanity brings great reward. The fields are
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  Speaker 1: damaged by weeds, mankind is damaged by lust. Therefore, a
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  Speaker 1: gift bestowed on those who are free from lust brings
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  Speaker 1: great reward. End of Chapter twenty four