KHtJDDAKA NIKAYA
The Dhammapada.
(Path of the Buddha's Teaching)
2:24:1. Chapter 1. The Pairs (Yamakavagga)
All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speak~ or acts with an evil mind, 'dukkha'3 follows him just as the whed follows the hoof-print of the ox that draws the cart.
AIl mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
"He abused me, he ill-treated me, he got the better of me, he stole my b~longings;"... the enmity of those harbouring such thoughts cannot be appeased.
2:24:1:4:
"He abused me, he ill-treated me, he got the bettcr of me, he stole my belongings;" ... the enmity of those not harbouring sueh thoughts call be appeased.
2:24:1:5:
Hatred is, indeed; never appeaced by hatred in this world. It is appraised only by loving-kindness. This is an Ancient Law.
2:24:1:6:
People, other than the wise, do not realize, "We in this world must all die," (and not realizing it continue their quarrels). The wise realize it and thereby their quarrels cease.
7. He who keeps his mind on pleasant objects, who is
uncontrolled 'in his s~nses, immoderat~ in his food, and is
lazy and Jacking in energy, will certainly be overwhelmed
by MaraI, just as stormy \\ inds uproot a \\ cak tree.
8. He ~ho keeps his mind on the impuritits (of the
bJdy), who is well-controlled in his semes, and is full
of faith and energy, will ~rtainly be not over\\helmed
by Mara, just as stormy winds cannot shake a mountain
of rock.
9. He who is not free from taints of moral defilements
( kiksas) and yet don~ the yel10w robe, who lacks
restraint and (speaks not the) truth, is unworthy of
the yellow robe.
10. He who has discarded all moral defilements
(kilesas), who is established in moral precepts, is endowed
with restraint and (speaks the) truth, is indeed worthy
of the yellow rot'e.
11. They take untruth for truth; they take truth for
untruth: such persons can never arrive at the truth, for
they hold wrong views.
12. They take truth fOI truth; they tale untruth for
untruth; such persons arrive at the truth, for they hold
right views.
13. Just as rain p~netrates a badly-roofed hcuse, so
also, pac;sion (ra~a) penetratc~ a mind not cultivated in
Tranquillity an I Insight Dcvdoprr:ent (Samatha and
Vipassana).
14 Just as rain cannot penetrate a well-roofed heme,
so also, pas~ion (raga) cannot penetra te a mind well-
cullivatcd in Tranquillity and Insi!!ht Ceveloprrent
lSamatha and V:passlna).
15. Here he grieves, ~ereafter he grieves; the evil-doer
grieves in both exis(~ncc" He gricv.;s and h,~ sulTon
anguish when h~ s~cs Lhe d~pfJ.vity of his own deeds
I
16. Here he rejoices, hereafter he rejoices; one who
performs meritol ious deeds rejoices in both existences.
He rejoices and greatly rejoict's when he se~ the purity
of his own deeds.
17. Here he is tormen,(:d. hereafter he is tormented;
the evif·doer is tormented in both existences. He is
tormented. and h~ laments: "Evil have I done.1t He is
even m(lre tormented when he is reborn in one of the
lower worlds ~araya).
t 8. Hcr~ he is happy. her~aftl~r h~ is happy; one who
performs meritorious deods i~; happy in hoth existences.
Happily h" exclaims: "1 have do ne meritorious deeds:'
Uc is happier still when he is rl.:bllTn in a high~r world
(suggati).
19. Though he recites much the Sacred Texts (Tipi~aka),
but is negligent and docs not practise according to
the Dhamma. like a cowherd who counts the cattle of
others, he has no share in the benefits of the life of a
bhikkhu (i.e., Magga· phala).
20. Th:mgh h; recites 0 nly a lill Ii:: of the Sacred Texts
(Tipitaka), hut practises according to the Dhamma,
eradicating pa~sion. ill will anJ ignOJance, cle.lrly comprehending
the Dhamma, his mind freed from moral
aefilements and no 10nJer clinging to this world or to
the next, he shares the bendhs of the He of a bhikkhu
(ie., Mugga-phala).
End of Ch3pter One: the Pairs.
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