1. manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya.
so plavatī hurā huraṃ, phalamicchaṃva vanasmi vānaro.
The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).

2. yaṃ esā sahate jammī, taṇhā loke visattikā.
sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva bīraṇaṃ.
Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.

3. yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ.
sokā tamhā papatanti, udabinduva pokkharā.
But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.

4. taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā.
taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ.
mā vo naḷaṃva sotova, māro bhañji punappunaṃ.
This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.

5. yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati.
evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.
Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.

6. yassa chattiṃsati sotā, manāpasavanā bhusā.
māhā vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.
The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts.

7. savanti sabbadhi sotā, latā uppajja tiṭṭhati.
tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.
Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom.

8. saritāni sinehitāni ca, somanassāni bhavanti jantuno.
te sātasitā sukhesino, te ve jātijarūpagā narā.
Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay.

9. tasiṇāya purakkhatā pajā, parisappanti sasova bandhito.
saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya.
Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.

10. tasiṇāya purakkhatā pajā, parisappanti sasova bandhito.
tasmā tasiṇaṃ vinodaye, ākaṅkhanta virāgamattano.
Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving.

11. yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati.
taṃ puggalametha passatha, mutto bandhanameva dhāvati.
There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage!

12-13. na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca.
sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.

etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ.
etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.
That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives - that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.

14. ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ.
etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya.
Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world.

15. muñca pure muñca pacchato, majjhe muñca bhavassa pāragū.
sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi.
Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death.

16. vitakkamathitassa jantuno, tibbarāgassa subhānupassino.
bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ karoti bandhanaṃ.
For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed.

17. vitakkūpasame ca yo rato, asubhaṃ bhāvayate sadā sato.
esa kho byanti kāhiti, esa checchati mārabandhanaṃ.
He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful - it is he who will make an end of craving and rend asunder Mara's fetter.

18. niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo.
acchindi bhavasallāni, antimoyaṃ samussayo.
He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence - for him this is the last body.

19. vītataṇho anādāno, niruttipadakovido.
akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca.
sa ve 'antimasārīro, mahāpañño mahāpuriso'ti vuccati.
He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence - he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.

20. sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto.
sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher?

21. sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti.
sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti.
The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering.

22. hananti bhogā dummedhaṃ, no ca pāragavesino.
bhogataṇhāya dummedho, hanti aññeva attanaṃ.
Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.

23. tiṇadosāni khettāni, rāgadosā ayaṃ pajā.
tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.
Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.

24. tiṇadosāni khettāni, dosadosā ayaṃ pajā.
tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.
Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.

25. tiṇadosāni khettāni, mohadosā ayaṃ pajā.
tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.
Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.

26. (tiṇadosāni khettāni, icchādosā ayaṃ pajā.
tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.)
tiṇadosāni khettāni, taṇhādosā ayaṃ pajā.
tasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ.
Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.