南传法句经 第一 双品

Yamakavagga: Pairs

translated from the Pali by

Thanissaro Bhikkhu

1-2

Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.

Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a calm, bright heart, then happiness follows you, like a shadow that never leaves.

3-6

'He insulted me, hit me, beat me, robbed me' — for those who brood on this, hostility isn't stilled.

'He insulted me, hit me, beat me, robbed me' — for those who don't brood on this, hostility is stilled.

Hostilities aren't stilled through hostility, regardless. Hostilities are stilled through non-hostility: this, an unending truth.

Unlike those who don't realize that we're here on the verge of perishing, those who do: their quarrels are stilled.

7-8

One who stays focused on the beautiful, is unrestrained with the senses, knowing no moderation in food, apathetic, unenergetic: Mara overcomes him as the wind, a weak tree.

One who stays focused on the foul, is restrained with regard to the senses, knowing moderation in food, full of conviction & energy: Mara does not overcome him as the wind, a mountain of rock.

9-10

He who, depraved, devoid of truthfulness & self-control, puts on the ochre robe, doesn't deserve the ochre robe.

But he who is free of depravity endowed with truthfulness & self-control, well-established in the precepts, truly deserves the ochre robe.

11-12

Those who regard non-essence as essence and see essence as non-, don't get to the essence, ranging about in wrong resolves.

But those who know essence as essence, and non-essence as non-, get to the essence, ranging about in right resolves.

13-14

As rain seeps into an ill-thatched hut, so passion, the undeveloped mind.

As rain doesn't seep into a well-thatched hut, so passion does not, the well-developed mind.

15-18

Here he grieves he grieves hereafter. In both worlds the wrong-doer grieves. He grieves, he's afflicted, seeing the corruption of his deeds.

Here he rejoices he rejoices hereafter. In both worlds the merit-maker rejoices. He rejoices, is jubilant, seeing the purity of his deeds.

Here he's tormented he's tormented hereafter. In both worlds the wrong-doer's tormented. He's tormented at the thought, 'I've done wrong.' Having gone to a bad destination, he's tormented all the more.

Here he delights he delights hereafter. In both worlds the merit-maker delights. He delights at the thought, 'I've made merit.' Having gone to a good destination, he delights all the more.

19-20

If he recites many teachings, but — heedless man — doesn't do what they say, like a cowherd counting the cattle of others, he has no share in the contemplative life.

If he recites next to nothing but follows the Dhamma in line with the Dhamma; abandoning passion, aversion, delusion; alert, his mind well-released, not clinging either here or hereafter: he has his share in the contemplative life.