Dhammapada
The Path of Dhamma
I. Yamakavagga: The Pairs (verses 1-20)
By Thanissaro Bhikkhu.
For free distribution only.
[1] Phenomena[1] are
preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
the track of the ox
that pulls it.
[2] Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
that never leaves.
[3] 'He insulted me,
hit me,
beat me,
robbed me'
— for those who brood on this,
hostility isn't stilled.
[4] 'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
hostility is stilled.
[5] Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
[6] Unlike those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
[7] One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
Mara overcomes him
as the wind, a weak tree.
[8] One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction and energy:
Mara does not overcome him
as the wind, a mountain of rock.
[9] He who, depraved,
devoid
of truthfulness
and self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.
[10] But he who is free
of depravity
endowed
with truthfulness
and self-control,
well-established
in the precepts,
truly deserves the ochre robe.
[11] Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
ranging about in wrong resolves.
[12] But those who know
essence as essence,
and non-essence as non-,
get to the essence,
ranging about in right resolves.
[13] As rain seeps into
an ill-thatched hut,
so passion,
the undeveloped mind.
[14] As rain doesn't seep into
a well-thatched hut,
so passion does not,
the well-developed mind.
[15] Here he grieves
he grieves hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
of his deeds.
[16] Here he rejoices
he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
of his deeds.
[17] Here he's tormented
he's tormented hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
'I've done wrong.'
Having gone to a bad destination,
he's tormented
all the more.
[18] Here he delights
he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
'I've made merit.'
Having gone to a good destination,
he delights
all the more.
[19] If he recites many teachings, but
— heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
others,
he has no share in the contemplative life.
[20] If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
abandoning passion,
aversion, delusion;
alert,
his mind well-released,
not clinging
either here or hereafter:
he has his share in the contemplative life.
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