Sekho pathavim vijessati – yamalokan ca imam sadevakam
Sekho dhammapadam sudesitam – kusalo puppham’iva pacessati
The trainee would conquer this earth, the world of Yama and this world with the gods. The trainee would perceive the well-taught Parth of Virtue just as a garland maker would select his flowers (Puppha Vagga : 1)
Ko imam pathavim vijessati – yamalokan ca imam sadevakam
Ko dhammpadam sudesitam – kusalo puppham’iva pacessati
Who will conquer this earth, the world of Yama and this world with the gods? Who will perceive the well-taught path of Virtue, just as a garland-maker would select his flowers? (Puppha Vagga : 1)
Na tam mātā pitā kayirā – anne vā pi ca nātakā
Sammā panihitam cittam – seyyaso nam tato kare
The service that a well directed mind does to a man, neither mother nor farther nor any other relative will ever do (Citta Vagga : 11).
Diso disam yam tam kayirā – veri vā pana verinam
Micchāpanihitam cittam – pāpiyo nam tato kare
Whatever harm a thief may do to another thief, whatever harm a foe may do to another an ill-directed mind can cause far greater harm to man (Citta Vagga : 10).
Aciram vat’ayam kāyo – pathavim adhisessati
Chuddho apetavinnāno – nirattham’va kalingaram
Like a useless piece of firewood cast aside, this body, devoid of consciousness, will lie on the ground in no time (Citta Vagga : 9)
Kumbhupamam kāyamimam viditvā – nagarupamam cittamidam thapetvā
Yodetha māram pannāvudhena – jitan ca rakkhe anivesano siyā
Knowing that this body is but a pot of clay, keeping the mind as firm as a fortified city, Mara should be attacked with the weapon of wisdom. One should protect his conquest without attachment. (Citta Vagga : 8).
Caranti bālā dummedhā – amitten’eva attanā
Karontā pāpakam kammam – Yam hoti katukapphalam
Fools doing evil deeds which bestow bitter consequences behave in a manner hostile to themselves (Citta Vagga : 7).
Anavatthitacittassa – saddhammam avijānato
Pariplavapasādassa – pannā na paripurati
He whose mind is not calm, he who knows not he the doctrine, he whose conviction wavers such a man’s wisdom will never be perfect (Citta Vagga : 6).
Dūrangamam ekacaram – asariram guhāsayam
Ye cittam sannamessabti – mokkhanti mārabandhanā
Those who restrain their bodiless mind which roams afar all alone and which resorts to a cave, are released from the bond of Mara (Citta Vagga : 5).
Sududdasam sunipunam – yatthakāmanipātinam
Cittam rakkhetha medhāvi – cittam guttam sukhāvaham
The wise man guards his mind which is difficult to perceive, extremely subtle, falls wherever it likes; a guarded mind brings in happiness. (Citta Vagga : 4).
Dunniggahassa lahuno – yattha kāmanipātino
Cittassa damatho sādhu – cittam dantam sukhāvaham
Good it is to tame the mind which is difficult to hold in, transitory and falls wherever it likes; a tamed mind brings in happiness. (Citta Vagga : 3).
Vārijo’va thale khitto – okamokata ubbhato
Pariphandati’dam – Māradheyyam pahātave
This mind flutters like a fish out of water. The realm of the passions should, therefore, be abandoned (Citta Vagga : 2).
Appamādarato bhikku – pamāde bhayadassirā
Abhabbo parihānāya – nibhānass’eva santika
The bhikkhu who delights in heedfulness and sees danger in heedlessness will not degenerate, for he is in the vicinity of Nibbana (Appamāda Vagga: 12).
Appamādena Maghavā – devānam setthatam gato
Appamādam pasamsanti – pamādo garahito sadā
By heedfulness Maghava (Shakkraya) became the lord of the gods. The wise always praise heedfulness ever despised is heedlessness. (Appamāda Vagga : 10)
Appamatto pamattesu – suttesu bahujāgaro
Abalassam’va sighasso – hitvā yāti sumedhaso
The wise man who is heedful among the heedless, awake among the sleepy, leaves behind the heedless even as a swift horse runs past a weak horse (Appamāda Vagga : 9).
Pamādam appamādena – yadā nudati pandito
Paňňapāsādamāruyha – asoko aokinim pajam
Pabbatattho’va bhummatthe – dhiro bāle avekkhati
When the wise man avoids heedlessness by being heedful he will ascend the palace of wisdom and, free from sorrow, will look at those sorrowing folk around him, just as a wise man atop a hill sees those down below (Appamāda Vagga :8).
Mā pamādamanuynjetha – mā kāmaratisanthavam
Appamatto hi jhāyanto – pappoti vipulam sukkam
Indulge not in heedlessness. Be not a slave to lust. The meditative heedful man obtains great happiness. (Appamāda Vagga: 7)
Pamādamanuyanjanti – bālā dummedhino jana
Appamādan ca medhāvi – dhanam settham’va rakkhati
The foolish ignorant folk spend their unprofitably, heedless of perfection. The wise man guards heedfulness as his greatest treasure. (Appamāda Vagga: 6)
Uttānenappamādena – sannamena damena ca
Dipam kayirātha medhāvi – yam ogho n’ābhikirati
The wise man by endeavour, alertness, self control makes for himself an island which no flood of defilement overwhelms. (Appamāda Vagga: 5)
Utthānavato satimato – sucikammassa nisammakārino
Sannatassa ca dhammajivino – appamattassa yaso’bhivaddhati
The fame of him who strives (after perfection), is mindful, is pure in deed, considerate, is restrained, righteous and heedful, spreads far and wide. (Appamāda Vagga: 4)
Te jhāyino sātatikā – niccam dalhaparakkamā
Phusanti dhirā nibbānam – yogakkemam anuttaram
Those wise meditators, possessed of perseverance and courage, will experience nibbana, the unique state of peace from bondage. (Appamāda Vagga : 3)
Etam visesato ňatva – appamādamhi panditā
Appamāde pamodanti – ariyānam gocare ratā
Realizing this fact, the wise who live ever heedful rejoice in heedfulness, which truly is in the realm of the Ariyas. (Appamāda Vagga : 2)
Appamādo amatapadam – pamādo maccuno padam
Appamattā na mĭyanti – ye pamattā yathā matā
Heedfulness leads to immortality. Heedlessness leads to death. The heedful are immortal. The heedless, though living, are like the dead. (Appamāda Vagga : 1)
Appampi ce suhitam bhāsamānn dhammassa hoti anudhammacāri
Rāgān ca dosan ca pahāya moham – sammappajāno suvimuttacitto
Anupādiyāno idha va huram vā – sa bhāgavā sāmannassa hoti
A person who preaches only a lithe of the sacred lore, but lives according to it, forsaking lust, hatred and ignorance and regards this world and the next with detached mind will be a sharer of the fruits of recluse ship. (Yamaka Vagga Nitthito: end of shapter on twin verses)
Bahum pi ce sahitam bhāsamāno – na takkaro hoti naro pamatto
Gopo’va gāvo ganayam paresam – na bhāgavā sāmaňňassa hoti
A person well-versed in the sacred lore and preaches it often, but does not practise it, has no share in the fruits of recluseship just as a cowherd who tends other’s cows. (Yamaka Vagga : 20)
Idha nandati pecca nandati – katapuňňo ubhayattha nandatiPuňňam me katan ti nandati – bhiyyo nandati suggatim gato
The man who performs good deeds is happy in this world and the next. He is happy in both worlds. He feels happy at the thought: “Good have I done”. He will be the happier when born in a blissful state. (Yamaka Vagga : 18)
Idha tappati pecca tappati – pāpakāri ubhayattha tappati
Pāpam me katan ti tappati – bhiyyo tappati duggatim gato
The evil-doer suffers in this world and in the next; in both worlds he suffers thinking: “Evil have I done”. He suffers more having gone to a woeful state. (Yamaka Vagga : 17)
Idha modati pecca modati – katapuňňo ubhayattha modati
So modati so pamodati – disvā kammavisudhamattano
The virtuous man rejoices in this world and in the next; in both worlds he rejoices seeing the purity of his own doing. (Yamaka Vagga : 16)
Idha socati pecca socati – pāpakāri ubhayattha socati
So socati so vihannati – disva kammakilitthamattano
The evil-doer mourns in this world and in the next; in both worlds he mourns. He mourns and suffers seeing the evil of his own doing. (Yamaka Vagga :15)
Yathā agāram succhannam – vutthi na samativijjhati
Evam subhāvitam cittam – rāgo na samativijjhati
Just as rain does not penetrate a well-thatched house, so does passion not penetrate a cultivated mind. (Yamaka Vagga : 14)
Yathā agāram ducchannam – vutthi samativijjhati
Evam abhāvitam cittam – rāgo samativijjhati
Just as rain penetrates an ill-thatched house, passion penetrates an uncultivated mind. (Yamaka Vagga : 13)
Sāraň ca sārato ňatvā – asāraň ca asārato
Te sāram adhigacchanti – sammā sankappagocarā
They who see truth and untruth as untruth, will see truth, because they entertain right thoughts.(Yamaka Vagga : 12)
Asāre sāramatino – sāre cāsāradassino
Te saram nādhigacchanti – micchāsankappagocarā
They, who see untruth as truth and truth as untruth, will not see truth, because they are lost in erroneous thoughts. (Yamaka Vagga : 11)
Yo ca vantakasāv’assa – silesu susamāhito
Upeto damasaccena – sa ve kāsāvamarahati
Whoever dons the saffron robe with mind purged of all defilements; restrained and truthful, he indeed is worthy of the saffron robe. (Yamaka Vagga : 10)
Anikkasāvo kāsavam – yo vattham paridahessati
Apeto damasaccena – na so kāsāvamarahati
Whoever dons the saffron robe with mind full of defilements; unrestrained and untruthful-never is he worthy of the saffron robe. (Yamaka Vagga : 9)
Asubhānupassim viharantam – indriyesu susamvutam
Bhojanambi ca mattaññum – saddham āraddhaviriyam
Tam ve nappasahati māro – vāto selam’va pabbatam
"Whoever does not give in to sense objects, restrained, moderate in eating, full of faith, full of strength-Mara cannot over power such a man even as the wind cannot move a mountain. (Yamaka Vagga : 8)"
Subhānupassim viharantam – indriyesu asamvutam
Bhojanamhi amattaññum – kusitam hinaviriyam
Tam ve pasahati māro – vāto rukkham’va dubbalam
“Whoever gives into sense-objects, unrestrained, immoderate in eating, lazy and idle, Mara will overthrow him as the wind pulls down a weak tree. (Yamaka Vagga : 7)”
Pare ca na vijānanti – mayamettha yamāmase
Ye ca tattha vijānanti – tato sammanti medhagā
"Some do not realize that we all perish in this quarrel; those who realize it have their quarrels ceased. (Yamaka Vagga : 6)"
Na hi verena verāni – sammanti’dha kudācanam
Averena ca sammanti – esa dhammo sanantano
In this world hatred never ceases by hatred; it ceases by love alone. This is an eternal law. ( Yamaka Vagga : 5)
Akkocchi mam avadhi mam – ajini mam ahāsi me
Ye tam na upanayhanti – veram tesūpasammati
“he abuse me,he beat me, he defeated me, he robbed me” – in those who do not nurse such grudges hatred will cease. (Yamaka Vagga : 4)
Akkocchi mam avadhi mam – ajini mam ahāsi me
Ye tam upanayhanti – veram tesam na sammati
“He abused me, he beat me, he defeated me, he robbed me” – in those who nurse such grudges hatred will never cease. (Yamaka Vagga : 3)
Manopubbangamā dhammā – nanosetthā manomayā
Manasā ce pasannena – bhāsati vā karoti vā
Tato nam sukhamanveti – chāyā’va anapāyini
“All thoughts begin in the mind, mind is supreme and mind-made are they. If one speaks or acts with pure mind happiness follows him like one’s shadow that never leaves. (Yamaka Vagga : 2)"
Manopubbangamā dhammā – manosetthā manomayā
Manasā ce padutthena – bhāsati vā karoti vā
Tato nam dukkhamanveti – cakkam’va vahato padam
"All thoughts begin in the mind; mind is supreme and mind-made are they. if one speaks or acts with impure mind pain follows him like the wheel the hoof of the ox" (Yamaka Vagga :1)