[11]
Dhammas (dhammā) are preceded by mind (mano),
have mind as their chief, are made of mind.
If with a corrupted mind one speaks or acts,
suffering (dukkha) follows him thereby,
as the wheel follows the foot of the ox that draws the cart.
Dhammas are preceded by mind,
have mind as their chief, are made of mind.
If with a serene mind one speaks or acts,
happiness follows him thereby,
like a shadow that never departs.
"He abused me, he struck me,
he defeated me, he robbed me" —
in those who harbor such thoughts,
enmity (vera) is never stilled.
"He abused me, he struck me,
he defeated me, he robbed me" —
in those who do not harbor such thoughts,
enmity is stilled.
For never at any time are enmities stilled here by enmity;
by non-enmity are they stilled:
this is an ancient law (esa dhammo sanantano).
And others do not understand
that here we must perish;
but for those who understand this,
quarrels thereby are stilled.
One who dwells contemplating the beautiful (subhānupassiṃ),
unrestrained in the sense faculties (indriya),
knowing no moderation in food,
indolent, of feeble energy (vīriya) —
him indeed Māra overpowers,
as the wind overpowers a weak tree.
One who dwells contemplating the unbeautiful (asubhānupassiṃ),
well restrained in the sense faculties,
knowing moderation in food,
endowed with faith (saddhā), with energy aroused —
him indeed Māra does not overpower,
as the wind cannot overpower a mountain of rock.
Whoever, not rid of the stain (kasāva),
should don the ochre robe (kāsāva),
devoid of self-control (dama) and truthfulness (sacca) —
he does not deserve the ochre robe.
But whoever has expelled the stain,
is well established in virtues (sīla),
endowed with self-control and truthfulness —
he indeed deserves the ochre robe.
Those who take the unessential for the essential (sāra),
and see the essential as unessential —
they never attain the essential,
whose resort is wrong thought (micchāsaṅkappa).
But those who have known the essential as essential
and the unessential as unessential —
they attain the essential,
whose resort is right thought (sammāsaṅkappa).
Just as rain penetrates an ill-thatched house,
so lust (rāga) penetrates an undeveloped mind (citta).
Just as rain does not penetrate a well-thatched house,
so lust does not penetrate a well-developed mind.
[Variant 1: The Burmese edition reads "cāmattaññuṃ."]
Here he sorrows, after death he sorrows:
the evil-doer sorrows in both places.
He sorrows, he is afflicted,
having seen the defilement of his own deeds (kamma).
Here he rejoices, after death he rejoices:
the doer of merit (puñña) rejoices in both places.
He rejoices, he greatly rejoices,
having seen the purity of his own deeds.
Here he is tormented, after death he is tormented:
the evil-doer is tormented in both places.
"Evil have I done" — thus he is tormented;
gone to a bad destination (duggati), he is tormented still more.
Here he delights, after death he delights:
the doer of merit delights in both places.
"Merit have I done" — thus he delights;
gone to a good destination (sugati), he delights still more.
Though he recites much of the texts (sahita),
if a man, heedless, does not act accordingly,
like a cowherd counting the cows of others,
he has no share in the ascetic life (sāmañña).
Though he recites but little of the texts,
yet conducts himself in accordance with the Dhamma,
abandoning lust, hatred, and delusion,
understanding rightly, with mind well liberated,
clinging to nothing here or in the world beyond —
he has a share in the ascetic life.
The Chapter of Pairs (Yamakavagga), the first.
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[Variant 1: The Burmese edition reads "saṃhita."]
Dhammapada Verses: the second chapter, on Heedfulness (Appamādavagga).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.