Dhammapada | Vagga 24: Taṇhāvaggo | Verse: 348
¯ ˘ ˘ ¯ | ¯ ˘ ¯ ˘ ¯ Vetālīya x 4
muñca pure muñca pacchato,
¯ ¯ ¯ ˘ ˘ | ¯ ˘ ¯ ˘ ¯
majjhe muñca bhavassa pāragū,
¯ ¯ ˘ ˘ | ¯ ˘ ¯ ˘ ¯
˘ ˘ ¯ ¯ ˘ ˘ | ¯ ˘ ¯ ˘ ¯
na punaṃ jātijaraṃ upehisi. 
let go the past, let go the future, let go the present. Gone beyond becoming, ...
|let go IMP.2SG.
||let go IMP.2SG.
|in the present state of existence M.LOC.SG.
||let go IMP.2SG..
||of becoming M.GEN.SG.
||gone beyond M.NOM.SG.
with mind everywhere released, [you] will not come again to birth and aging.
||having a released mind M.NOM.SG.
||birth and aging F.ACC.SG.
will come to FUT.2SG.
This verse consists of four syntactically separate sentences. They are:
- muñca pure (let go of the past). The subject is omitted; the verb implies the second person singular pronoun. The verb is muñca (let go, 2nd person, singular, active, imperative). The object is the adverb pure (before).
- muñca pacchato (let go of the future). The subject is omitted; the verb implies the second person singular pronoun. The verb is muñca (let go, 2nd person, singular, active, imperative). The object is the adverb pacchato (after).
- majjhe muñca (let go of the present). The subject is omitted; the verb implies the second person singular pronoun. The verb is muñca (let go, 2nd person, singular, active, imperative). The object is the adjective majjhe (in the middle, locative singular).
- bhavassa pāragū sabbattha vimuttamānaso na punaṃ jātijaraṃ upehisi (when you cross over to the other shore of existence, and your mind will be completely free, you will never again come to birth and aging). There are two subjects, the noun pāragū (crossed over to the other shore, nominative singular) with its attribute, the noun bhavassa (of existence, genitive singular) and the compound vimuttamānaso (with an emancipated mind, nominative singular) with its attribute, the adverb sabbattha (everywhere). The verb is upehisi ([you] will approach, 2nd person, singular, active, future). It is negated by the negative particle na (not). The verb has an attribute, the adverb punaṃ (again). The object is the compound jātijaraṃ (to birth and aging, accusative singular).
ASobh: I think the subject is implied, “you” with its two attributes, beyond becoming, and with an emancipated mind.
muñcati [√muc] imper. muñca, 1. to release, deliver (from=abl.), set free (opp. bandhati). — 2. to send off, let loose, drop, give. — 3. to let out of the yoke, to unharness, set free. — 4. to let go, emit, send forth (light). — 5. to send forth (sound); to utter, emit (words etc.). — 6. (from 4 & 5 in general) to undertake, to bestow, send forth, let loose on — 7. to abandon, give up, leave behind Dhp 348.
pure, ind., before (both local & temporal), thus either “before, in front” or “before, formerly, earlier.” Dhp 348. Often meaning "in a former life”.
pacchato, adv. [abl. formation fr. *paccha] behind, after Dhp 348 (=anāgatesu khandhesu DhA IV.63; opp. pure). Often doubled pacchato pacchato, i. e. always or close behind (opp. purato purato). — Cp. pacchā & pacchima.
majjha mfn., middle, viz. 1. of space: of moderate height— 2. of time: of middle age (contrasted with dahara young & thera old).— 3. often used adv. in loc. majjhe in the middle; i. e. (a) as prep. in between, among (-° or with gen.). — (b) in special dogmatic sense “in the present state of existence,” contrasted with past & future existences; Dhp 348. — 4. (n.) majjhaṃ the middle.
bhava, “becoming,” (form of) rebirth, (state of) existence, a “life.” There are 3 states of existence conventionally enumd as kāma°, rūpa°, arūpa° or sensual existence, deva-corporeal, & formless existence (cp. rūpa) s. v. dhātu — Another view is represented by the division of bhava into kamma° and upapatti° (uppatti°), or the active functioning of a life in relation to the fruitional, or resultant way of the next life. — In the “causal chain” (Paṭicca-samuppāda, qv) bhava is represented as condition of birth (jāti), or resultant force for new birth.
pāragū (a) gone beyond, i. e. passed, transcended, crossed. (b) gone to the end of (gen. or. -°), reached perfection in, well-versed in, familiar with, an authority on.
para-, N.n.: the opposite shore, the other side.
gu-, suf.: going, having gone. It is derived from the verb root gam- (to go).
sabbattha adv., everywhere, under all circumstances;
vimuttamānasa mfn. [vimutta+mānasa], having an emancipated mind
vimutta [pp. of vimuñcati], freed, released, intellectually emancipated — Often as cittaṃ v. an emancipated heart.
mānasa (nt.) intention, purpose, mind (as active force), mental action. Almost equivalent to mano. — As mfn. (-°): being of such & such a mind, having a… mind, with a… heart.
na negative & adversative particle: not; no; nor, neither.
puna, punar, punaṃ ind., again.
jātijara, f. [jāti+jara], birth and aging
jāti, f., 1. birth, being born; the possibility of being (re-)born; Dhp 153; — 2. a birth, an existence; — 3. (i) type of birth, class, lineage; good birth; (ii) type, kind; species; — 4. natural or true state; nature; iic: natural; true, genuine; naturally, by nature…
jara(s), f , aging; old age;
upeti, pr. 3 sg., approaches, comes or goes to, arrives at, reaches; enters into (a state), undergoes; accepts, acknowledges; is fit for, is fitting, applies; —fut. 2 sg. upehisi;
The Story of Uggasena
While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man’s son who fell in love with a dancer.
Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.
In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: “O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O, you, son of the ignorant one who can do nothing!” Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year’s training, Uggasena became a skilful acrobat.
Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days’ time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."
Then the Buddha spoke in verse as follows:
Verse 348. Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.
At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.
Let go the past. Let go the future. Let go the present (front, back and middle). Crossing to the farther shore of existence, with mind released from everything, do not again undergo birth and decay.
source: via www.readingfaithfully.org
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.
Gone to the beyond of becoming,
you let go of in front,
let go of behind,
let go of between.
With a heart everywhere let-go,
you don’t come again to birth
Let go of the past.
Let go of the future.
Let go of the present.
With a heart that is free
cross over to that shore
which is beyond suffering.
If you want to reach the farther shore of existence,395 give up what is before,396 behind,397 and in between.398 Set your mind free from everything,399 and go beyond birth and death.
395 When this is so — having gone to the farther shore (bhavassa pāragū) of the whole threefold existence (that is, the past, the present, the future), by way of higher knowledge, full understanding, relinquishment, meditational development and realization, living with mind liberated in regard to the totality of conditioned existence with its divisions such as aggregates (khandhas), elements (dhātus), and spheres (āyatanas) —, one does not come again by birth, decay, and death. That is the meaning.
396 Let go of attachment, longing, clinging, desiring, (mental) possession, obsession, grasping, craving — with reference to the aggregates (khandhas) of the past.
397 Let go of attachment and so forth with reference to the aggregates of the future.
398 Let go of attachment and so forth with reference to the aggregates of the present.
399 All conditioned existence.