DP01-Yamaka Wagga - Ven Yuttadhammo Thero

 

1. Manopubbaïgamà dhammà - manosetthà manomaya
 Manasà ce padutthena -  bhàsati và karoti và
 Tato na§ dukkhamanveti -cakkan’va vahato padan.

Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.

2. Manopubbaïgamà dhammà - manosetthà manomayà
Manasà ce pasannena -bhàsati và karoti và
Tato nan sukhamanveti, -chàyà’va anapàyinã

 

2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves. 

3. Akkocchi man avadhi man - ajini man ahàsi me
Ye tan upanayhanti -veran tesan na sammati. .. 

3. “He abused me, he beat me, he defeated me, he robbed me”, in those who harbour such thoughts hatred is not appeased.

4. Akkocchi ma§ avadhi man -ajini man ahàsi me
Ye tan na upanayhanti  -eran tesåpasammati

4. “He abused me, he beat me, he defeated me, he robbed me”, in those who do not harbour such thoughts hatred is appeased

5. Na hi verena veràni -  sammantã’dha kudàcanan
Averena ca sammanti -   esa dhammo sanantano.

5. Hatreds never cease through hatred in this world;
through love alone they cease. This is an eternal law

6. Pare ca na vijànanti -  mayamettha yamàmase
Ye ca tattha vijànanti  -  tato sammanti medhagà.

6. The others know not that in this quarrel we perish;  
those of them who realize it, have their quarrels calmed thereby

7. Subhànupassi§ viharantan -  indriyesu asanvutan 
Bhojanamhi amatta¤¤un -  kusãtan hãnavãriyan 
Tan ve pasahati màro -     vàto rukkhan ’va dubbalan. 

7. Whoever lives contemplating pleasant things,  with senses unrestrained, in food immoderate, indolent, inactive, him verily Màra overthrows, as the wind (overthrows) a weak tree..

8. Asubhànupassin viharantan -  indriyesu susanvutan
Bhojanamhi ca mattau -saddha§ àraddhavãriyan
Tan ve nappasahati màro -vàto selan’va pabbatan

8. Whoever lives contemplating “the Impurities”,  with senses restrained, in food moderate, full of faith,  full of sustained energy, him Màra overthrows not, as the wind (does not overthrow) a rocky mountain.

9. Anikkasàvo kàsàvan - yo vattha§ paridahessati
Apeto damasaccena  - na so kàsàvam arahati. 

9. Whoever, unstainless, without self control and truthfulness, should don the yellow robe,  is not worthy of it.

 10. Yo ca vantakasàv’assa -  sãlesu susamàhito

Upeto damasaccena - sa ve kàsàvam arahati. 

10. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe

11. Asàre sàramatino -   sàre cƒsàradassino
Te sàran nƒdhigacchanti - micchàsankappagocarà..

11. In the unessential they imagine the essential , in the essential they see the unessential – they who entertain (such) wrong thoughts never realize the essence..

12. Sàra¤ ca sàrato ¤atvà -  asàra¤ ca asàrato
Te sàra§ adhigacchanti - sammà sankappagocarà

12. What is essential they regard as essential, what is unessential they regard as unessential – they who entertain (such) right thoughts  realize the essence.

13. Yathà’gàra§ ducchannan -  vuññhi samativijjhati
Evan abhàvitan cittan -  ràgo samativijjhati. 

13. Even as rain penetrates as ill-thatched house,
so does lust penetrate an undeveloped mind

14. Yathà’gàran succhannan - vuññhi na samativijjhati
Evan  subhàvita§ cittan - ràgo na samativijjhati. 

14. Even as rain does not penetrate a well-thatched house,
 so does lust not penetrate a well-developed mind.

15. Idha socati pecca socati -pàpakàrã ubhayattha socati
So socati so viha¤¤ati - disvà kammakiliññham attano. 

15. Here he grieves,  hereafter he grieves. In both states the evil-doer grieves.
He grieves, he is afflicted, perceiving the impurity of his own deeds. 

16. Idha modati pecca modati -  katapu¤¤o ubhayattha modati
So modati so pamodati  -     disvà kammavisuddham attano

16. Here he rejoices, hereafter he rejoices.  In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds. 

17. Idha tappati pecca tappati -   pàpakàrã ubhayattha tappati
Pàpan me katan ti tappati -        bhiyyo tappati duggatin  gato.

17. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. “Evil have I done” (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state

18. Idha nandati pecca nandati -katapu¤¤o ubhayattha nandati
Pu¤¤an me katan ti nandati - bhiyyo nandati suggati§ gato

18. Here he is happy, hereafter he is happy. In both states the well-doer is happy. “Good have I done” (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state

19. Bahum pi ce sahita§ bhàsamàno - na takkaro hoti naro pamatto
Gopo’va gàvo gaõaya§ paresan - na bhàgavà sàma¤¤assa hoti. 

19. Though much he recites the Sacred Texts,  but acts not accordingly, that heedless man is like a cowherd who counts others’ kine. He has no share in the fruits  of the Holy Life 

20. Appam pi ce sahita§ bhàsamàno -dhammassa hoti anudhammacàrã
Ràga¤ ca dosa¤ ca pahàya mohan-  sammappajàno suvimuttacitto
Anupàdiyàno idha và hura§ và - sa bhàgavà sàma¤¤assa hoti

20. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life