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## Dhammapada I

# Pairs

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Read an alternate translation by Acharya Buddharakkhita

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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.

Revised: Wed 16 May 2001