Tālapuṭattheragāthā

Theragāthā 19.1

Verses of the Senior Monks 19.1

Paññāsanipāta

The Book of the Fifties

Paṭhamavagga

Chapter One

Tālapuṭattheragāthā

Tālapuṭa

“Kadā nuhaṁ pabbatakandarāsu,

Oh, when will I stay in a mountain cave,

Ekākiyo addutiyo vihassaṁ;

alone, with no companion,

Aniccato sabbabhavaṁ vipassaṁ,

discerning all states of existence as impermanent?

Taṁ me idaṁ taṁ nu kadā bhavissati.

This hope of mine,
when will it be?

Kadā nuhaṁ bhinnapaṭandharo muni,

Oh, when will I stay happily in the forest,

Kāsāvavattho amamo nirāso;

a sage wearing a torn robe, dressed in ocher,

Rāgañca dosañca tatheva mohaṁ,

unselfish, with no need for hope,

Hantvā sukhī pavanagato vihassaṁ.

with greed, hate, and delusion destroyed?

Kadā aniccaṁ vadharoganīḷaṁ,

Oh, when will I stay alone in the wood,

Kāyaṁ imaṁ maccujarāyupaddutaṁ;

fearless, discerning this body as impermanent,

Vipassamāno vītabhayo vihassaṁ,

a nest of death and disease,

Eko vane taṁ nu kadā bhavissati.

harried by death and old age; when will it be?

Kadā nuhaṁ bhayajananiṁ dukhāvahaṁ,

Oh, when will I live,
having grasped the sharp sword of wisdom

Taṇhālataṁ bahuvidhānuvattaniṁ;

and cut the creeper of craving
that tangles around everything,

Paññāmayaṁ tikhiṇamasiṁ gahetvā,

the mother of fear, the bringer of suffering?

Chetvā vase tampi kadā bhavissati.

When will it be?

Kadā nu paññāmayamuggatejaṁ,

Oh, when will I, seated on the lion’s throne,

Satthaṁ isīnaṁ sahasādiyitvā;

swiftly grasp the sword of the seers,

Māraṁ sasenaṁ sahasā bhañjissaṁ,

forged by wisdom, of awesome might,

Sīhāsane taṁ nu kadā bhavissati.

and swiftly break Māra and his army?
When will it be?

Kadā nuhaṁ sabbhi samāgamesu,

Oh, when will I be seen in the assemblies

Diṭṭho bhave dhammagarūhi tādibhi;

with those who are virtuous, unaffected,
respecting the Dhamma,

Yāthāvadassīhi jitindriyehi,

seeing things as they are, with faculties subdued?

Padhāniyo taṁ nu kadā bhavissati.

When will it be?

Kadā nu maṁ tandi khudā pipāsā,

Oh, when will I focus on my heart’s goal
in the Mountainfold,

Vātātapā kīṭasarīsapā vā;

free of oppression by laziness, hunger, thirst,

Na bādhayissanti na taṁ giribbaje,

wind, heat, bugs, and reptiles?

Atthatthiyaṁ taṁ nu kadā bhavissati.

When will it be?

Kadā nu kho yaṁ viditaṁ mahesinā,

Oh, when will I, serene and mindful,

Cattāri saccāni sududdasāni;

understand the four truths,

Samāhitatto satimā agacchaṁ,

that were realized by the great seer,

Paññāya taṁ taṁ nu kadā bhavissati.

and are so very hard to see?
When will it be?

Kadā nu rūpe amite ca sadde,

Oh, when will I, devoted to serenity,

Gandhe rase phusitabbe ca dhamme;

see with understanding the infinite sights,

Ādittatohaṁ samathehi yutto,

sounds, smells, tastes, touches, and ideas

Paññāya dacchaṁ tadidaṁ kadā me.

as burning?
When will it be?

Kadā nuhaṁ dubbacanena vutto,

Oh, when will I not be distraught

Tato nimittaṁ vimano na hessaṁ;

because of criticism,

Atho pasatthopi tato nimittaṁ,

nor elated because of praise?

Tuṭṭho na hessaṁ tadidaṁ kadā me.

When will it be?

Kadā nu kaṭṭhe ca tiṇe latā ca,

Oh, when will I discern the aggregates

Khandhe imehaṁ amite ca dhamme;

and the infinite varieties of phenomena,

Ajjhattikāneva ca bāhirāni ca,

those interior and exterior, as no more than

Samaṁ tuleyyaṁ tadidaṁ kadā me.

wood, grass, and creepers?
When will it be?

Kadā nu maṁ pāvusakālamegho,

Oh, when will the monsoon clouds in season

Navena toyena sacīvaraṁ vane;

freshly wet me in my robe in the forest,

Isippayātamhi pathe vajantaṁ,

walking the path trodden by the seers?

Ovassate taṁ nu kadā bhavissati.

When will it be?

Kadā mayūrassa sikhaṇḍino vane,

Oh, when will I rise up,
intent on attaining freedom from death,

Dijassa sutvā girigabbhare rutaṁ;

hearing, in the mountain cave,

Paccuṭṭhahitvā amatassa pattiyā,

the cry of the crested peacock in the forest?

Sañcintaye taṁ nu kadā bhavissati.

When will it be?

Kadā nu gaṅgaṁ yamunaṁ sarassatiṁ,

Oh, when will I cross by psychic power unobstructed

Pātālakhittaṁ vaḷavāmukhañca;

the Ganges, Yamunā, and Sarasvatī;

Asajjamāno patareyyamiddhiyā,

and that place where one is thrown in the abyss,

Vibhiṁsanaṁ taṁ nu kadā bhavissati.

the horrifying Mare’s Mouth? When will it be?

Kadā nu nāgova asaṅgacārī,

Oh, when will I be devoted to absorption,

Padālaye kāmaguṇesu chandaṁ;

shunning all the signs of beauty,

Nibbajjayaṁ sabbasubhaṁ nimittaṁ,

splitting apart desire for sensual stimulation,

Jhāne yuto taṁ nu kadā bhavissati.

like an elephant that wanders free of ties?
When will it be?

Kadā iṇaṭṭova daliddako nidhiṁ,

Oh, when will I realize the teaching of the great seer

Ārādhayitvā dhanikehi pīḷito;

and be content, like a pauper in debt

Tuṭṭho bhavissaṁ adhigamma sāsanaṁ,

harassed by creditors, who finds a hidden treasure?

Mahesino taṁ nu kadā bhavissati.

When will it be?

Bahūni vassāni tayāmhi yācito,

For many years you begged me,

‘Agāravāsena alaṁ nu te idaṁ’;

“Enough of living in a house for you!”

Taṁ dāni maṁ pabbajitaṁ samānaṁ,

Why do you not urge me on, mind,

Kiṅkāraṇā citta tuvaṁ na yuñjasi.

now that I’ve gone forth as an ascetic?

Nanu ahaṁ citta tayāmhi yācito,

Didn’t you entice me, mind:

‘Giribbaje citrachadā vihaṅgamā’;

“In the Mountainfold, the birds with colorful wings,

Mahindaghosatthanitābhigajjino,

greeting the thunder, Mahinda’s voice,

Te taṁ ramessanti vanamhi jhāyinaṁ.

will delight you as you meditate in the forest?”

Kulamhi mitte ca piye ca ñātake,

In my family circle, friends, loved ones, and relatives;

Khiḍḍāratiṁ kāmaguṇañca loke;

and in the world, sports and play,
and sensual pleasures;

Sabbaṁ pahāya imamajjhupāgato,

all these I gave up when I entered this life:

Athopi tvaṁ citta na mayha tussasi.

and even then you’re not content with me, mind!

Mameva etaṁ na hi tvaṁ paresaṁ,

This is mine alone, it doesn’t belong to others;

Sannāhakāle paridevitena kiṁ;

when it is time to don your armor, why lament?

Sabbaṁ idaṁ calamiti pekkhamāno,

Observing that all this is unstable,

Abhinikkhamiṁ amatapadaṁ jigīsaṁ.

I went forth, seeking the state free of death.

Suyuttavādī dvipadānamuttamo,

He whose words are well-composed,
supreme among people,

Mahābhisakko naradammasārathi;

great physician,
guide for those fit to train, said:

‘Cittaṁ calaṁ makkaṭasannibhaṁ iti,

“The mind fidgets like a monkey,

Avītarāgena sudunnivārayaṁ’.

so it’s very hard to control if you are not free of lust.”

Kāmā hi citrā madhurā manoramā,

Sensual pleasures are diverse, sweet, delightful;

Aviddasū yattha sitā puthujjanā;

an ignorant ordinary person is bound to them.

Te dukkhamicchanti punabbhavesino,

Seeking to be reborn again, they wish for suffering;

Cittena nītā niraye nirākatā.

led on by their mind, they’re banished to hell.

‘Mayūrakoñcābhirutamhi kānane,

“Staying in the grove resounding with cries

Dīpīhi byagghehi purakkhato vasaṁ;

of peacocks and herons,
and adorned by leopards and tigers,

Kāye apekkhaṁ jaha mā virādhaya’,

abandon concern for the body, without fail!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Bhāvehi jhānāni ca indriyāni ca,

“Develop the absorptions and spiritual faculties,

Balāni bojjhaṅgasamādhibhāvanā;

the powers, awakening factors, and immersion;

Tisso ca vijjā phusa buddhasāsane’,

realize the three knowledges
in the teaching of the Buddha!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Bhāvehi maggaṁ amatassa pattiyā,

“Develop the eightfold path
to realize freedom from death

Niyyānikaṁ sabbadukhakkhayogadhaṁ;

emancipating, its objective being
the end of all suffering,

Aṭṭhaṅgikaṁ sabbakilesasodhanaṁ’,

and cleansing all defilements!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Dukkhanti khandhe paṭipassa yoniso,

“Reflect rationally on the aggregates as suffering,

Yato ca dukkhaṁ samudeti taṁ jaha;

and abandon that from which suffering arises;

Idheva dukkhassa karohi antaṁ’,

make an end of suffering in this very life!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Aniccaṁ dukkhanti vipassa yoniso,

“Rationally discern that impermanence is suffering,

Suññaṁ anattāti aghaṁ vadhanti ca;

that emptiness is non-self, and that gloom is death.

Manovicāre uparundha cetaso’,

Uproot the wandering mind!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Muṇḍo virūpo abhisāpamāgato,

“Bald, unsightly, accursed,

Kapālahatthova kulesu bhikkhasu;

seek alms amongst families, bowl in hand.

Yuñjassu satthuvacane mahesino’,

Devote yourself to the word of the Teacher,
the great seer!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Susaṁvutatto visikhantare caraṁ,

“Wander among the street markets well-restrained,

Kulesu kāmesu asaṅgamānaso;

mentally unchained to families and sensual pleasures,

Cando yathā dosinapuṇṇamāsiyā’,

like the full moon on a bright night!”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

‘Āraññiko hohi ca piṇḍapātiko,

“Be a wilderness-dweller and an alms-eater,

Sosāniko hohi ca paṁsukūliko;

one who lives in charnel grounds, a rag-robe wearer,

Nesajjiko hohi sadā dhute rato’,

one who never lies down,
always delighting in ascetic practices.”

Itissu maṁ citta pure niyuñjasi.

So you used to urge me, mind.

Ropetva rukkhāni yathā phalesī,

Mind, when you urge me to
the impermanent and unstable,

Mūle taruṁ chettu tameva icchasi;

you’re acting like someone who plants trees,

Tathūpamaṁ cittamidaṁ karosi,

then, when they’re about to fruit,

Yaṁ maṁ aniccamhi cale niyuñjasi.

wishes to cut down the very same trees.

Arūpa dūraṅgama ekacāri,

Incorporeal mind, far-traveler, lone-wanderer:

Na te karissaṁ vacanaṁ idānihaṁ;

I won’t do your bidding any more.

Dukkhā hi kāmā kaṭukā mahabbhayā,

Sensual pleasures are suffering, painful,
and very dangerous;

Nibbānamevābhimano carissaṁ.

I’ll wander with my mind
focused only on extinguishment.

Nāhaṁ alakkhyā ahirikkatāya vā,

I didn’t go forth due to bad luck or shamelessness,

Na cittahetū na ca dūrakantanā;

or due to a whim or banishment,

Ājīvahetū ca ahaṁ na nikkhamiṁ,

nor for the sake of a livelihood;

Kato ca te citta paṭissavo mayā.

it was because I agreed
to the promise you made, mind.

‘Appicchatā sappurisehi vaṇṇitā,

“Having few wishes, abandoning disparagement,

Makkhappahānaṁ vupasamo dukhassa’;

the settling of suffering:
these are praised by true persons.”

Itissu maṁ citta tadā niyuñjasi,

So you used to urge me, mind,

Idāni tvaṁ gacchasi pubbaciṇṇaṁ.

but now you keep on with your old habits!

Taṇhā avijjā ca piyāpiyañca,

Craving, ignorance, the loved and unloved,

Subhāni rūpāni sukhā ca vedanā;

pretty sights, pleasant feelings,

Manāpiyā kāmaguṇā ca vantā,

and the delightful kinds of sensual stimulation:

Vante ahaṁ āvamituṁ na ussahe.

I’ve vomited them up, I can’t swallow them back.

Sabbattha te citta vaco kataṁ mayā,

I’ve done your bidding everywhere, mind!

Bahūsu jātīsu na mesi kopito;

For many births, I’ve done nothing to upset you.

Ajjhattasambhavo kataññutāya te,

Yet the creation in myself
is because of your ingratitude—

Dukkhe ciraṁ saṁsaritaṁ tayā kate.

for a long time I’ve transmigrated
in the suffering you’ve made.

Tvaññeva no citta karosi brāhmaṇo,

Only you, mind, make a brahmin;

Tvaṁ khattiyo rājadasī karosi;

you make an aristocrat or a royal seer.

Vessā ca suddā ca bhavāma ekadā,

Sometimes we become peasants or menials;

Devattanaṁ vāpi taveva vāhasā.

and life as a god is also on account of you.

Taveva hetū asurā bhavāmase,

You alone make us titans;

Tvaṁmūlakaṁ nerayikā bhavāmase;

because of you we’re born in hell.

Atho tiracchānagatāpi ekadā,

Then sometimes we become animals,

Petattanaṁ vāpi taveva vāhasā.

and life as a ghost is also on account of you.

Nanu dubbhissasi maṁ punappunaṁ,

Come what may, you won’t betray me again,

Muhuṁ muhuṁ cāraṇikaṁva dassayaṁ;

dazzling me with your ever-changing display!

Ummattakeneva mayā palobhasi,

You play with me like I’m mad—

Kiñcāpi te citta virādhitaṁ mayā.

but how have I ever failed you, mind?

Idaṁ pure cittamacāri cārikaṁ,

In the past my mind wandered

Yenicchakaṁ yatthakāmaṁ yathāsukhaṁ;

how it wished, where it liked, as it pleased.

Tadajjahaṁ niggahessāmi yoniso,

Now I’ll carefully guide it,

Hatthippabhinnaṁ viya aṅkusaggaho.

as a trainer with a hook guides a rutting elephant.

Satthā ca me lokamimaṁ adhiṭṭhahi,

The teacher willed that this world appear to me

Aniccato addhuvato asārato;

as impermanent, unstable, insubstantial.

Pakkhanda maṁ citta jinassa sāsane,

Mind, let me leap into the victor’s teaching,

Tārehi oghā mahatā suduttarā.

carry me over the great flood, so hard to pass.

Na te idaṁ citta yathā purāṇakaṁ,

Things have changed, mind!

Nāhaṁ alaṁ tuyha vase nivattituṁ;

Nothing could make me return to your control!

Mahesino pabbajitomhi sāsane,

I’ve gone forth in the teaching of the great seer,

Na mādisā honti vināsadhārino.

those like me don’t come to ruin.

Nagā samuddā saritā vasundharā,

Mountains, oceans, rivers, the earth;

Disā catasso vidisā adho divā;

the four quarters, the intermediate directions,
below and in the sky;

Sabbe aniccā tibhavā upaddutā,

the three realms of existence
are all impermanent and harried—

Kuhiṁ gato citta sukhaṁ ramissasi.

where can you go to find happiness, mind?

Dhitipparaṁ kiṁ mama citta kāhisi,

Mind, what will you do to someone
who has made the ultimate commitment?

Na te alaṁ citta vasānuvattako;

Nothing could make me a follower
under your control, mind;

Na jātu bhastaṁ ubhatomukhaṁ chupe,

I’d never touch a bellows
with a mouth open at each end;

Dhiratthu pūraṁ nava sotasandaniṁ.

curse this mortal frame flowing with nine streams!

Varāhaeṇeyyavigāḷhasevite,

You’ve ascended the mountain peak,
full of nature’s beauty,

Pabbhārakuṭṭe pakateva sundare;

frequented by boars and antelopes,

Navambunā pāvusasitthakānane,

a grove sprinkled with fresh water in the monsoon;

Tahiṁ guhāgehagato ramissasi.

and there you’ll be happy in your cave-home.

Sunīlagīvā susikhā supekhunā,

Peacocks with beautiful necks and crests,

Sucittapattacchadanā vihaṅgamā;

colorful tail-feathers and wings,

Sumañjughosatthanitābhigajjino,

crying out at the resounding thunder:

Te taṁ ramessanti vanamhi jhāyinaṁ.

they’ll delight you as you meditate in the forest.

Vuṭṭhamhi deve caturaṅgule tiṇe,

When the heavens have rained,
and the grass is four inches high,

Sampupphite meghanibhamhi kānane;

and the grove is full of flowers like a cloud,

Nagantare viṭapisamo sayissaṁ,

between the mountains, like the fork of a tree, I’ll lie;

Taṁ me mudū hehiti tūlasannibhaṁ.

it will be as soft as cotton-buds.

Tathā tu kassāmi yathāpi issaro,

I’ll act rather as a master does:

Yaṁ labbhati tenapi hotu me alaṁ;

let whatever I get be enough for me.

Na tāhaṁ kassāmi yathā atandito,

And that’s why I’ll make you as supple

Biḷārabhastaṁva yathā sumadditaṁ.

as a tireless worker makes a cat-skin bag.

Tathā tu kassāmi yathāpi issaro,

I’ll act rather as a master does:

Yaṁ labbhati tenapi hotu me alaṁ;

let whatever I get be enough for me.

Viriyena taṁ mayha vasānayissaṁ,

I’ll control you with my energy,

Gajaṁva mattaṁ kusalaṅkusaggaho.

as a skilled trainer controls an elephant with a hook.

Tayā sudantena avaṭṭhitena hi,

Now that you’re well-tamed and reliable,

Hayena yoggācariyova ujjunā;

I can use you,
like a trainer uses a straight-running horse,

Pahomi maggaṁ paṭipajjituṁ sivaṁ,

to practice the path of grace,

Cittānurakkhīhi sadā nisevitaṁ.

cultivated by those who take care of their minds.

Ārammaṇe taṁ balasā nibandhisaṁ,

I shall strongly fasten you to a meditation subject,

Nāgaṁva thambhamhi daḷhāya rajjuyā;

as an elephant is tied to a post with firm rope.

Taṁ me suguttaṁ satiyā subhāvitaṁ,

You’ll be well-guarded by me,
well-developed by mindfulness,

Anissitaṁ sabbabhavesu hehisi.

and unattached to rebirth in all states of existence.

Paññāya chetvā vipathānusārinaṁ,

With wisdom you’ll cut short
the one following the wrong path,

Yogena niggayha pathe nivesiya;

curb them by meditation,
and settle them on the right path.

Disvā samudayaṁ vibhavañca sambhavaṁ,

Having seen arising and passing away
with respect to the cause of suffering,

Dāyādako hehisi aggavādino.

you’ll be an heir to the greatest teacher.

Catubbipallāsavasaṁ adhiṭṭhitaṁ,

Under the sway of the four distortions, mind,

Gāmaṇḍalaṁva parinesi citta maṁ;

you dragged me around like a bull in a pit;

Nanu saṁyojanabandhanacchidaṁ,

but now you won’t associate
with the great sage of compassion,

Saṁsevase kāruṇikaṁ mahāmuniṁ.

the cutter of fetters and bonds?

Migo yathā seri sucittakānane,

Like a deer roaming free in the colorful forest,

Rammaṁ giriṁ pāvusaabbhamāliniṁ;

I’ll ascend the lovely mountain
wreathed in monsoon clouds,

Anākule tattha nage ramissaṁ,

and rejoice to be on that hill, free of folk—

Asaṁsayaṁ citta parā bhavissasi.

there is no doubt you’ll perish, mind.

Ye tuyha chandena vasena vattino,

The men and women who live
under your will and command,

Narā ca nārī ca anubhonti yaṁ sukhaṁ;

whatever pleasure they experience,

Aviddasū māravasānuvattino,

they are ignorant and fall under Māra’s control;

Bhavābhinandī tava citta sāvakā”ti.

loving life, they’re your disciples, mind.

… Tālapuṭo thero …

Paññāsanipāto niṭṭhito.

Tatruddānaṁ

Paññāsamhi nipātamhi,

eko tālapuṭo suci;

Gāthāyo tattha paññāsa,

puna pañca ca uttarīti.