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One who truly removes anger (kodha) when it has arisen,
as with medicines one removes snake venom that has spread —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has cut off lust (rāga) entirely,
as one plunging into a lake cuts off the lotus flower growing there —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has cut off craving (taṇhā) entirely,
having dried up that swift-flowing stream —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has torn out conceit (māna) entirely,
as a great flood tears away a most fragile bridge of reeds —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who, searching, has found no core in existences (bhava),
as one seeking a flower on udumbara fig trees finds none —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One in whom no stirrings of anger exist within,
who has thus passed beyond existence and non-existence —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One in whom thoughts (vitakka) are burned away,
well cut off within, without remainder —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
who has transcended all this proliferation (papañca) —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
having known of the world, "All this is unreal" —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
rid of greed (lobha), knowing "All this is unreal" —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
rid of lust, knowing "All this is unreal" —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
rid of hatred (dosa), knowing "All this is unreal" —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who has neither run too far ahead nor lagged behind,
rid of delusion (moha), knowing "All this is unreal" —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One in whom no latent tendencies (anusaya) whatsoever exist,
whose unwholesome (akusala) roots have been extirpated —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One in whom there exists nothing born of distress,
no conditions for coming back to this near shore —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One in whom there exists nothing born of the thicket [of craving],
no causes making for bondage to existence —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
One who, having abandoned the five hindrances (nīvaraṇa),
is untroubled, has crossed over doubt, the dart removed —
that bhikkhu abandons the near shore and the far shore,
as a snake sheds its worn-out old skin.
The Uraga Sutta, the First.
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The Dhaniya Sutta, the Second Discourse of the Uraga Chapter in the Suttanipāta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.