1
Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
Manasā ce paduṭṭhena,
bhāsati vā karoti vā;
Tato naṁ dukkhamanveti,
cakkaṁva vahato padaṁ.
Mind precedes all things,
mind is their chief, they are made of mind.
If with an upset mind
one speaks or acts,
suffering follows them
like the wheel follows the foot of the ox.
2
Manopubbaṅgamā dhammā,
manoseṭṭhā manomayā;
Manasā ce pasannena,
bhāsati vā karoti vā;
Tato naṁ sukhamanveti,
chāyāva anapāyinī.
Mind precedes all things,
mind is their chief, they are made of mind.
If with a settled mind,
one speaks or acts,
happiness follows them
like a never-departing shadow.
3
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.
“He insulted me, he struck me,
he overpowered me, he robbed me.”
Those who hold onto resentment
do not still their hostility.
4
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ nupanayhanti,
veraṁ tesūpasammati.
“He insulted me, he struck me,
he overpowered me, he robbed me.”
Those who let go of resentment
still their hostility.
5
Na hi verena verāni,
sammantīdha kudācanaṁ;
Averena ca sammanti,
esa dhammo sanantano.
Hostility is never settled by hostility
in this world at any time;
only by non-hostility is it settled.
This is an eternal principle.
6
Pare ca na vijānanti,
mayamettha yamāmase;
Ye ca tattha vijānanti,
tato sammanti medhagā.
Others do not comprehend
that we all must die;
but those who do comprehend this,
their conflicts are settled.
7
Subhānupassiṁ viharantaṁ,
indriyesu asaṁvutaṁ;
Bhojanamhi cāmattaññuṁ,
kusītaṁ hīnavīriyaṁ;
Taṁ ve pasahati māro,
vāto rukkhaṁva dubbalaṁ.
Whoever lives perceiving the attractive,
unrestrained in the senses,
not knowing moderation in eating,
lazy and weak in effort;
Māra overpowers that one,
like the wind overpowers a weak tree.
8
Asubhānupassiṁ viharantaṁ,
Indriyesu susaṁvutaṁ;
Bhojanamhi ca mattaññuṁ,
Saddhaṁ āraddhavīriyaṁ;
Taṁ ve nappasahati māro,
Vāto selaṁva pabbataṁ.
Whoever lives perceiving the unattractive,
well-restrained in the senses,
knowing moderation in eating,
with faith and energy aroused;
Māra does not overpower that one,
like the wind does not overpower a rocky mountain.
9
Anikkasāvo kāsāvaṁ,
yo vatthaṁ paridahissati;
Apeto damasaccena,
na so kāsāvamarahati.
One who is impure,
yet wears the ochre robe,
lacking self-restraint and honesty,
is not worthy of the robe.
10
Yo ca vantakasāvassa,
sīlesu susamāhito;
Upeto damasaccena,
sa ve kāsāvamarahati.
One who has discarded impurity,
who is virtuous and well composed;
endowed with self-restraint and honesty,
is indeed worthy of the robe.
11
Asāre sāramatino,
sāre cāsāradassino;
Te sāraṁ nādhigacchanti,
micchāsaṅkappagocarā.
Those who perceive essence in the essenceless,
and see the essential as having no essence,
do not attain the essential,
and resort to wrong intention.
12
Sārañca sārato ñatvā,
asārañca asārato;
Te sāraṁ adhigacchanti,
sammāsaṅkappagocarā.
And those who know the essential as essential,
and the essenceless as essenceless,
attain the essential,
and resort to right intention.
13
Yathā agāraṁ ducchannaṁ,
vuṭṭhī samativijjhati;
Evaṁ abhāvitaṁ cittaṁ,
rāgo samativijjhati.
Just as a poorly roofed house
is penetrated by rain;
so is an undeveloped mind
penetrated by passion.
14
Yathā agāraṁ suchannaṁ,
vuṭṭhī na samativijjhati;
Evaṁ subhāvitaṁ cittaṁ,
rāgo na samativijjhati.
Just as a well-roofed house
is not penetrated by rain;
so is a well-cultivated mind
not penetrated by passion.
15
Idha socati pecca socati,
Pāpakārī ubhayattha socati;
So socati so vihaññati,
Disvā kammakiliṭṭhamattano.
Here one sorrows, after death one sorrows,
the wrongdoer sorrows in both places.
They sorrow, they are troubled,
having seen the impurity of their own actions.
16
Idha modati pecca modati,
Katapuñño ubhayattha modati;
So modati so pamodati,
Disvā kammavisuddhimattano.
Here one rejoices, after death one rejoices,
the doer of good deeds rejoices in both places.
They rejoice, they are delighted,
having seen the purity of their own actions.
17
Idha tappati pecca tappati,
Pāpakārī ubhayattha tappati;
“Pāpaṁ me katan”ti tappati,
Bhiyyo tappati duggatiṁ gato.
Here one regrets, after death one regrets,
the wrongdoer regrets in both places.
They regret, thinking, “Wrong has been done by me,”
and regret even more after reaching a bad destination.
18
Idha nandati pecca nandati,
Katapuñño ubhayattha nandati;
“Puññaṁ me katan”ti nandati,
Bhiyyo nandati suggatiṁ gato.
Here one delights, after death one delights,
the doer of good delights in both places.
They delight, thinking, “Merit has been done by me,”
and delight even more after reaching a good destination.
19
Bahumpi ce saṁhita bhāsamāno,
Na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṁ paresaṁ,
Na bhāgavā sāmaññassa hoti.
Even if a person speaks many eloquent words,
if they do not act accordingly, being negligent;
like a cowherd counting others’ cows,
they do not partake in the true ascetic life.
20
Appampi ce saṁhita bhāsamāno,
Dhammassa hoti anudhammacārī;
Rāgañca dosañca pahāya mohaṁ,
Sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṁ vā,
Sa bhāgavā sāmaññassa hoti.
Even if a person speaks few eloquent words,
if they act in accordance with the Dhamma;
abandoning passion, aversion, and delusion,
clearly comprehending with a well-liberated mind;
not clinging to here or hereafter,
they partake in the true ascetic life.