1. When, O, when shall I live all alone
in mountain caves, unmated with desire,
clear-seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?
2. When shall I, wearing the patchwork robes
of ocher color, be sage, uncraving, never making mine,
with greed, aversion, and delusion slain
and to the wild woods gone, in bliss abide?
3. When shall I, this body seeing clear —
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?
4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper —
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?
5. When lion-like in the victor's stance
shall I draw quick the sage's sword
of wisdom forged and fiery might
quick breaking Mara with his legion? When indeed will it be?
6. When myself exerting, shall I be seen
in goodly company of those esteeming Dharma?
Those with faculties subdued who see things as they are?
Those who are 'Thus'? When indeed will it be?
7. When indeed will weariness not worry me —
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja's wilds? When indeed will it be?
8. When indeed shall I, self-mindful and composed
win to that wisdom known by him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?
9. When shall I, possessed of meditation's calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches, and mental phenomena, too,
as a raging blaze? When will this be for me?
10. When shall I, indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?
11. When shall I indeed weigh as the same:
wood, grass, and creepers with these clung-to heaps,
both inner and external forms
the phenomena numberless? When will it be for me?
12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that see; robes moistened
by new falling rain? When indeed will it be?
13. When in a mountain cave having heard the peacock's cry,
that crested twice-born bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?
14. When shall I, the Ganges and the Yamuna,
the Sarasvati and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?
15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?
16. When, as pauper by his debts distressed,II. Self-admonishments after Going Forth
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be?
17. Long years have I been begged by you,
'Enough for you of this living in a house!'
By now I have gone forth to homelessness.
What reason is there, mind, for you not to urge me on?
18. Was I not, O mind, assured by you, indeed:
'The brightly plumed birds on Giribbaja's peaks
greeting the thunder, the sound of great Indra,
will bring to you joy meditating in the wood?'
19. Dear ones and friends and kin within the family,
playing and loving, sensual pleasures of the world:
all have I given up and reached at last to this,
even now, O mind, you are not pleased with me.
20. Mine you are, mind, possessed by none but me;
why then lament when comes this time to arm?
Seeing all as unstable this is now renounced:
longing for, desirous of the Deathless State.
21. Said he who speaks the best among humankind,
person-taming trainer, Physician Great indeed:
'Unsteady, likened to a monkey is the mind,
extremely hard to check by one not rid of lust.'
22. For varied, sweet, delightful are the desires of sense;
blind, foolish common persons long have lain in them
seeking after rebirth again, 'tis they who wish for ill,
by mind they are led on to perish in hell.
23. 'In the jungle you should dwell, resounding with the cries
of peacocks and herons, by 'pard and tiger hailed:
Abandon longing for the body — do not fail!'
So indeed my mind you used to urge me on.
24. 'Grow in concentrations, the faculties and powers,
develop wisdom-factors by meditation deep
and then with Triple Knowledge touch the Buddha-dispensation.'
So indeed, my mind, you used to urge me on.
25. 'Grow in the Eightfold Way for gaining the Deathless
leading to Release and cleansing of all stains;
Plunge to the utter destruction of all Ill!'
So indeed, my mind, you used to urge me on.
26. 'Thoroughly examine the craved-for groups as Ill.
Abandon that from which arises ill.
Here and now make you an end of ill.'
So indeed my mind you used to urge me on.
27. 'Thoroughly see inward the impermanent as ill,
the void as without self, and misery as bane,
and so the mind restrain in its mental wanderings.'
So indeed my mind you used to urge me on.
28. 'Head-shaven and unsightly, go to be reviled,
among the people beg with skull-like bowl in hand.
To the Greatest Sage, the Teacher's word devote yourself.'
So indeed my mind you used to urge at me on.
29. 'Wander well-restrained among the streets and families
having a mind to sensual pleasures unattached,
as the full moon shining clear at night.'
So indeed my mind you used to urge me on.
30. 'You should be a forest-dweller, almsman, too,
a graveyard-dweller and a rag-robe wearer, too,
one never lying down, delighting in austerities.'
So indeed, my mind, you used to urge me on.
31. As he who having planted trees about to fruit
should wish to cut a tree down to the root:
that simile you made, mind, that do you desire
when on me urge the unstable and the frail.
32. Formless one, far-traveler, a wanderer alone,
no more shall I your bidding do, for sense desires
are ill, leading to bitter fruit, to brooding fear:
with mind nirvana-turned I shall walk on.
33. Not from lack of luck did I go forth,
nor shamelessness, nor caused by mind's inconstancy,
nor banishment nor caused by livelihood,
and therefore I agreed with you, O, mind.
34. 'Having few wishes, disparagement's abandoning,
with the stilling of all ill is praised by goodly men'
so indeed, my mind, then you urged at me,
but now you go back to habits made of old.
35. Craving, unknowing, the liked and the disliked,
delighting in forms and pleasing feelings too,
dear pleasures of the senses — all have been vomited:
never to that vomit can I make myself return.
36. In every life, O mind, your word was done by me,
In many births I have not sought to anger you.
That which within oneself produced by you, ingrate,
long wandered on in ill create by you.
37. Indeed it is you, mind, makes us Brahmins,
you make us noble warriors, kings and seers as well,
sometimes it is merchant or workers become,
or led by you indeed we come to gods' estate.
38. Indeed you are the cause of becoming titans too,
and you are the root for becoming in the hells;
sometimes there is going to birth as animals,
or led by you indeed be come to ghosts' estate.
39. Not now will you injure me ever and again,
moment by moment as though showing me a play,
as with one gone mad you play with me —
but how, O mind, have you been failed by me?
40. Formerly this wandering mind, a wanderer,
went where it wished, wherever whim or pleasure led,
today I shall thoroughly restrain it
as a trainer's hook the elephant in rut.
41. He, the Master made me see this world —
unstable, unsteady, lacking any essence;
now in the Conqueror's Teaching, mind make me leap
cross me over the great floods so very hard to cross!
42. Now it's not for you, mind, as it was before,
not likely am I to return to your control —
in the Greatest Sage's Dispensation I have gone forth
and those like me are not by ruin wrapped.
43. Mountains, seas, rivers, and this wealthy world,
four quarters, points between, the nadir and the heavens
all the Three Becomings unstable and oppressed.
Where, mind, having gone will you happily delight?
44. Firm, firm in my aim! What will you do, my mind?
No longer in your power, mind, nor your follower.
None would even handle a double-ended sack,
let be a thing filled full and flowing with nine streams.
45. Whether peak or slopes or fair open space
or forest besprinkled with fresh showers in the Rains,
where frequently are found boar and antelope,
there will you delight to a grotto-lodging gone.
46. Fair blue-throated and fair-crested, the peacock fair of tail,
wing-plumes of many hues, the passengers of air,
greeting the thunder with fair-sounding cries
will bring to you joy meditating in the wood. More
- Introduction
- Talaputa Thera's Verses
- Talaputa's Aspirations
- Going Forth
- The Practices of a Bhikkhu
- The Mind
- Delight in the Forest
- Success
- Conclusion
- Notes
For years a mysterious figure lurked in the darkness of a rural town in
Maine, stealing from homes and running away. Nobody had ever seen the
culprit and hardly knew whether it was a human or some supernatural demon
committing the series of crimes. All they knew was that they were
afraid and police were powerless to stop it. Who was behind it? Why was someone mysteriously entering people’s homes and
stealing the most bizarre items? Read on to unearth the mystery of this
incredible story. More
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