3. The world is completely unsubstantial, all quarters are shaken; wishing for a house for myself I did not see (one) uninhabited. (937)

4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in

[1. Patisenikaronti.

2. Sakkhi dhammam anitiham adassi.]

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this world an arrow, difficult to see, stuck in the heart. (938)

5. He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939)

6. There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibbana). (940)

7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (941)

8. Let the man who has turned his mind to Nibbana conquer sleepiness, drowsiness, and sloth; let him not live together with indolence, let him not indulge in conceit. (942)

9. Let him not be led into falsehood, let him not turn his affection to form; let him penetrate arrogance, let him wander abstaining from violence. (943)

10. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire[1]. (944)

11. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross[2]. (945)

12. The Muni who without deviating from truth

[1. Akasam na sito siya ti tanham nissito na bhaveyya. Commentator.

2. Gedham brumi mahogho ti
Agavam brumi gappanam
Arammanam pakappanam
Kamapamko durakkayo.]

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stands fast on the firm ground (of Nibbana, being) a Brahmana, he, having forsaken everything, is indeed called calm. (946)

13. He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here. (947)

14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet[1], having cut off the stream, and being without bonds. (948)

15. What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm[2]. (949)

16. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world[3]. (950)

17. He who does not think, 'this is mine' and 'for others there is also something,' he, not having egotism, does not grieve at having nothing[4]. (951)