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1.
1
Mind precedes its objects. They are mind-governed and mind-made. To speak or act with a defiled mind is to draw pain after oneself, like a wheel behind the feet of the animal drawing it.
- All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with an impure mind one speaks or acts, suffering follows him in the same way as the wheel follows the foot of the drawer (of the chariot). (Ⅰ) - mano-pubbangamaa dhammaa mano-seTThaa mano-mayaa
manasaa che paduTThena bhaasati vaa karoti vaa
tato naM dukkham anveti chakkaM va vahato padaM. (Ⅴ)
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1.
2
Mind precedes its objects. They are mind-governed and mind-made. To speak or act with a peaceful mind, is to draw happiness after oneself, like an inseparable shadow.
- All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves him. (Ⅰ) - mano-pubbangamaa dhammaa mano-seTThaa mano-mayaa
manasaa che pasannena bhaasati vaa karoti vaa
tato naM sukham anveti chhayaa va anapaayinii. (Ⅴ)
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1.
3
I have been insulted! I have been hurt! I have been beaten! I have been robbed! Anger does not cease in those who harbour this sort of thought.
- The hatred of those who harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is never appeased. (Ⅰ) - akkochchhi maM avadhi maM ajini maM ahaasi me
ye cha taM upanayhanti veraM tesaM na sammati. (Ⅴ)
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1.
4
I have been insulted! I have been hurt! I have been beaten! I have been robbed! Anger ceases in those who do not harbour this sort of thought.
- The hatred of those who do not harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is easily pacified. (Ⅰ) - akkochchhi maM avadhi maM ajini maM ahaasi me
ye cha taM n'upanayhanti veraM tes'uupasammati. (Ⅴ)
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1.
5
Occasions of hatred are certainly never settled by hatred. They are settled by freedom from hatred. This is the eternal law.
- Through hatred, hatreds are never appeased; through non-hatred are hatreds always appeased -- and this is a law eternal. (Ⅰ) - na hi verena veraani sammant'iidha kudaachanaM
averena cha sammanti esa dhammo sanantano. (Ⅴ)
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1.
6
Others may not understand that we must practice self-control, but quarrelling dies away in those who understand this fact.
- Most people never realize that all of us here shall one day perish. But those who do realize that truth settle their quarrels peacefully. (Ⅰ) - pare cha na vijaananti mayaM ettha yamaamase
ye cha tattha vijaananti tato sammanti medhagaa. (Ⅴ)
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1.
7
Mara masters the lazy and irresolute man who dwells on the attractive side of things, ungoverned in his senses, and unrestrained in his food, like the wind overcomes a rotten tree.
- The pleasure-seeker who finds delight in physical objects, whose senses are unsubdued, who is immoderate in eating, indolent and listless, him Mara (the Evil One) prevails against, as does the monsoon wind against a weak-rooted tree. (Ⅰ) - subh'aanupassiM viharantaM indriyesu asaMvutaM
bhojanamhi ch'aamattaññuM kusiitaM hiina-viiriyaM
taM ve pasahati maaro vaato rukkhaM va dubbalaM. (Ⅴ)
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1.
8
But Mara cannot master a man who dwells on the distasteful side of things, self-controlled in his senses, moderate in eating, resolute and full of faith, like the wind cannot move a mountain crag.
- He who perceives no pleasure in physical objects, who has perfect control of his senses, is moderate in eating, who is unflinching in faith, energetic, him Mara does not prevail against any more than does the wind against a rocky mountain. (Ⅰ) - asubh'aanupassiM viharantaM indriyesu susaMvutaM
bhojanamhi cha mattaññuM saddhaM aaraddha-viiriyaM
taM ve na'ppasahati maaro vaato selaM va pabbataM. (Ⅴ)
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1.
9
The man who wears the yellow-dyed robe but is not free from stains himself, without self- restraint and integrity, is unworthy of the robe.
- He who dons the yellow robe without even cleansing himself of sensuality, who is devoid of self-restraint and truthfulness, is indeed not fit for the yellow robe. (Ⅰ) - anikkasaavo kaasaavaM yo vatthaM paridahissati
apeto dama-sachchena na so kaasaavaM arahati. (Ⅴ)
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1.
10
But the man who has freed himself of stains and has found peace of mind in an upright life, possessing self-restraint and integrity, he is indeed worthy of the dyed robe.
- He who is purged of all sensuality, firmly established in moral virtues, possessed of self-restraint and truthfulness, is indeed fit for the yellow robe. (Ⅰ) - yo cha vanta-kasaav'assa siilesu susamaahito
upeto dama-sachchena sa ve kaasaavam arahati. (Ⅴ)
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1.
11
To see the essence in the unessential and to see the essence as unessential means one can never get to the essence, wandering as one is in the road of wrong intentions.
- Those who take the non-real for the real and the real for the non-real and thus fall victims to erroneous notions, never reach the essence of reality. (Ⅰ) - asaare saara-matino saare ch'aasaara-dassino
te saaraM n'aadhigachchhanti michchhaa-sankappa-gocharaa. (Ⅴ)
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1.
12
But to see the essence in the essential and the unessential as the unessential it is means one does get to the essence, being on the road of right intentions.
- Having realized the essential as the essential and the nonessential as the nonessential, they by thus following correct thinking attain the essential. (Ⅰ) - saarañ cha saarato ñatvaa asaarañ cha asaarato
te saaram adhigachchhanti sammaa-sankappa-gocharaa. (Ⅴ)
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1.
13
In the same way that rain breaks into a house with a bad roof, desire breaks into the mind that has not been practising meditation.
- As the monsoon rain pierces through the roof of an ill-thatched house, so lust enters the undisciplined mind. (Ⅰ) - yathaa agaaraM duchchhannaM vuTThi samativijjhati
evaM abhaavitaM chittaM raago samativijjhati. (Ⅴ)
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1.
14
While in the same way that rain cannot break into a well-roofed house, desire cannot break into a mind that has been practising meditation well.
- As the monsoon rain does not enter a well-thatched house, so lust does not enter a well-disciplined mind. (Ⅰ) - yathaa agaaraM suchchhannaM vuTThi na samativijjhati
evaM subhaavitaM chittaM raago na samativijjhati. (Ⅴ)
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1.
15
Here and beyond he suffers. The wrong-doer suffers both ways. He suffers and is tormented to see his own depraved behaviour.
- The sinner laments here, laments hereafter, and he laments in both worlds. Having seen himself sullied by his sinful deeds, the evildoer grieves and is afflicted. (Ⅰ) - idha sochati pechcha sochati paapa-kaarii abhay'attha sochati
so sochati so vihaññati disvaa kamma-kiliTTham attano. (Ⅴ)
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1.
16
Here and beyond he is glad. The doer of good is glad both ways. He is glad and rejoices to see his own good deeds.
- The doer of wholesome deeds rejoices here and rejoices hereafter; thus he rejoices in both places. Having beheld his pure deeds he rejoices exceedingly. (Ⅰ) - idha modati pechcha modati kata-puñño abhay'attha modati
so modati so pamodati disvaa kamma-visuddhim attano. (Ⅴ)
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1.
17
Here and beyond he is punished. The wrong-doer is punished both ways. He is punished by the thought, "I have done evil", and is even more punished when he comes to a bad state.
- He repents here, repents hereafter, the evildoer repents in both worlds. "Evil has been committed by me," thinking thus he repents. Having taken the path of evil he repents even more. (Ⅰ) - idha tappati pechcha tappati paapa-kaarii ubhay'attha tappati
paapaM me katan ti tappati bhiyyo tappati duggatiM gato. (Ⅴ)
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1.
18
Here and beyond he rejoices. The doer of good rejoices both way. He rejoices at the thought, "I have done good", and rejoices even more when he comes to a happy state.
- He rejoices here, he rejoices hereafter, the doer of wholesome deeds rejoices in both worlds. "Good has been committed by me," thinking thus he rejoices. Having taken the celestial path, he rejoices exceedingly. (Ⅰ) - idha nandati pachcha nandati kata-puñño ubhay'attha nandati
puññaM me katan ti nandati bhiyyo nandati suggatiM gato. (Ⅴ)
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1.
19
Even if he is fond of quoting appropriate texts, the thoughtless man who does not put them into practice himself is like cowherd counting other people's cows, not a partner in the Holy Life.
- A heedless man, though he utters much of the Canon, but does not act accordingly, is like unto a cowherd who counts the cattle of others. He is, verily, not a sharer of the fruit of the monastic life. (Ⅰ) - bahum pi che saMhitaM bhaasamaano na takkaro hoti naro pamatto
gopo va gaavo gaNayaM paresaM na bhaagavaa saamaññassa hoti. (Ⅴ)
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1.
20
Even if he does not quote appropriate texts much, if he follows the principles of the Teaching by getting rid of greed, hatred and delusion, deep of insight and with a mind free from attachment, not clinging to anything in this world or the next - that man is a partner in the Holy Life.
- A man, though he recites only a little of the Canon, but acts according to the precepts of the Sacred Law, who, having got rid of lust, hatred and delusion, has firmly established himself in liberated thought, and clinging to no worldly possessions here or hereafter -- such a one becomes indeed a sharer of the true fruit of the monastic life. (Ⅰ) - appam pi che saMhitaM bhaasamaano dhammassa hoti anudhamma-chaarii
raagañ cha dosañ cha pahaaya mohaM samma-ppajaano suvimutta-chitto
anupaadiyaano idha vaa huraM vaa sa bhaagavaa saamaññassa hoti. (Ⅴ)
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