[Verse 1]
Deep within the restless mind,
Three old roots are hard to find.
Greed can pull and anger burns,
Delusion hides the truth we yearn.
[Pre-Chorus]
Stop and see what moves the heart,
Watch the feeling from the start.
Do not let the craving grow,
Learn the truth you need to know.
[Chorus]
Know the roots, release the chain,
Watch the feeling, know the pain.
Question every want and need,
Let the wisdom guide the deed.
When the fires of craving cease,
The heart discovers deeper peace.
Step beyond the fear and sway,
Walk beyond the realm of Māra's way.
[Verse 2]
Pleasure comes and pleasure goes,
Pain arrives and no one knows
How the mind may add its weight,
Turning moments into fate.
[Verse 3]
Search no more for endless gain,
Do not build your life on praise.
See the things you cling to fade,
Find the peace that is not made.
[Bridge]
Greed may rise, but I can see.
Anger comes, but need not be me.
Delusion speaks, but I can learn
To watch the mind and let it turn.
[Final Chorus]
Know the roots, release the chain,
Watch the feeling, know the pain.
Question every want and need,
Let the wisdom guide the deed.
When the fires of craving cease,
The heart discovers deeper peace.
Step beyond the fear and sway,
Walk beyond the realm of Māra's way.
[Outro]
Know the mind,
Know the flame,
Know the craving,
Drop the claim.
With wisdom bright
And heart made free,
Walk the path
To serenity.
From the Roots of Unwholesomeness to Freedom: The First Vagga of the Tikanipata
The First Vagga invites practitioners to examine the inner causes of suffering rather than merely reacting to external circumstances, beginning with greed, hatred, and delusion and culminating in freedom from Māra's influence.
The First Vagga of the Tikanipata in the Itivuttaka, Khuddaka Nikaya, Tipitaka Volume 25, contains ten discourses: Akusalamūla Sutta, Dhātu Sutta, Vedanā Sutta I, Vedanā Sutta II, Esanā Sutta I, Esanā Sutta II, Āsava Sutta I, Āsava Sutta II, Taṇhā Sutta, and Māradheyya Sutta.
The first discourse, the Akusalamūla Sutta, focuses on the three roots of unwholesome states: greed, hatred, and delusion. These mental roots can condition unwholesome conduct in body, speech, and mind. The practical implication is to identify the roots of harmful behavior rather than merely attempting to correct its outward consequences.
The Dhātu Sutta turns attention to elements and encourages an examination of experience according to its characteristics and conditions. Such contemplation can weaken the tendency to regard phenomena as a permanent or independent self.
The two Vedanā Suttas focus on feelings—pleasant, painful, and neither-pleasant-nor-painful experiences. Feelings are part of human experience, but attachment to them can become a condition for further craving and clinging.
Mindfulness therefore plays an important role. Pleasant feelings can be known without compulsive attachment, painful feelings can be experienced without unnecessary mental proliferation, and neutral feelings can be observed clearly rather than ignored.
The two Esanā Suttas address quests or forms of seeking. Human beings are often driven by desires for possessions, status, recognition, security, or other forms of fulfillment. Buddhist reflection asks practitioners to examine whether such seeking arises from wisdom or from attachment.
The two Āsava Suttas concern āsavas, often translated as mental effluents, taints, or underlying outflows. They represent deeply rooted tendencies that keep the mind entangled in suffering. Buddhist practice therefore involves recognizing and abandoning the conditions that allow such defilements to continue.
The Taṇhā Sutta focuses on craving. Craving can produce continual striving, attachment, disappointment, and renewed desire. Understanding craving does not mean rejecting every ordinary aspiration; rather, it means recognizing the forms of desire that generate clinging and suffering.
The final discourse, the Māradheyya Sutta, deals with going beyond the domain or influence of Māra. In Buddhist thought, Māra represents forces that obstruct liberation. When the mind remains dominated by delusion, craving, and attachment, it remains vulnerable to such forces. Through wisdom and relinquishment, the practitioner moves toward freedom.
Taken together, the ten discourses can be understood as a progression:
Roots of Unwholesomeness → Elements → Feelings → Quests → Mental Effluents → Craving → Freedom from Māra.
The sequence encourages practitioners to examine the inner process by which suffering develops. Rather than treating suffering only as an external problem, the teachings direct attention toward the mind, feelings, desires, and attachments that shape human experience.
In contemporary life, these teachings can be applied to emotional regulation, digital-media consumption, interpersonal conflict, consumer desire, professional ambition, and the constant search for approval.
The central message is not merely to identify defilements but to recognize them as they arise, understand their causes, and cultivate wisdom so that they no longer determine one's life.
The First Vagga therefore presents a practical movement:
Recognize the roots of unwholesomeness → understand experience → observe feelings → examine one's quests → recognize mental effluents → understand craving → cultivate freedom from the forces that obstruct liberation.
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