Dhammapada Chapter 1 - Yamakka (Twins)
Chapter 1 - Yamakka Twins
1.
Manopubbaṅgamâ dhammâ,
manoseṭṭhâ manomayâ,
manasâ ce pasannena
bhâsati vâ karoti vâ,
tato naṃ sukham-anveti
châyâ va anapâyinî.
Things are preceded by mind,
Ruled by mind
Made by mind,
If one speaks or acts
With a calm mind
Then happiness follows
Like the never-departing shadow.
pasannena (inst. sg)= calm
sukkham (nom. sg.) = happiness
châyâ (nom. sg.) = the shadow
anapâyinî = which doesn't leave
2.
Manopubbaṅgamâ dhammâ,
manoseṭṭhâ manomayâ,
manasâ ce pasannena
bhâsati vâ karoti vâ,
tato naṃ sukham-anveti
châyâ va anapâyinî.
Things are preceded by mind,
Ruled by mind
Made by mind,
If one speaks or acts
With a calm mind
Then happiness follows
Like the never-departing shadow
pasannena (inst. sg)= calm
sukkham (nom. sg.) = happiness
châyâ (nom. sg.) = the shadow
anapâyinî = which doesn't leave
3.
« Akkocchi maṃ avadhi maṃ
ajini maṃ ahâsi me »,
ye ca taṃ upanayhanti
veraṃ tesaṃ na sammati.
« He insulted me, he beat me,
He defeated me, he robbed me »,
For those who cling to this
Hatred is not appeased.
Akkocchi = he insulted
maṃ = me
avadhi = he beat
ajini = he defeated
ahâsi = her robbed
me = me
ye = those who
ca= and
taṃ= this
upanayhanti = to be attached to
veraṃ = hatred
tesaṃ = their
na = not
sammati = to be appeased
4.
« akkocchi maṃ avadhi maṃ
ajini maṃ ahâsi me »,
ye taṃ na upanayhanti
veraṃ tesûpasammati.
« He insulted me, he beat me,
He defeated me, he robbed me »,
For those who do not cling to this,
Hatred is appeased.
Tesu = in them
upasammati = is appeased
5.
Na hi verena verâni
sammantîdha kudâcanaṃ,
averena ca sammanti,
esa dhammo sanantano.
Surely, never in this world
was hatred appeased through hatred,
through non-hatred is hatred appeased
this is an eternal truth.
Hi = surely, indeed
Na...kudacana = never
verena (inst. Sg.) = by hatred
verâni (nom. pl.) = the hatreds
averena (inst. sg.) = by non-hatred
esa= this
dhamma (nom. sg.) = truth, law
sanantana = old, eternal
6.
Pare ca na vijânanti
mayam-ettha yamâmase,
ye ca tattha vijânanti
tato sammanti medhagâ.
The others do not realize
That we here must die,
But for those who realize it
Quarrels come to an end.
Pare= the others
vijânanti = they realize
mayam =we
ettha = here
yamâmase = we die
ye = those who
tattha= here
sammanti = they still
medhagâ = the quarrels
7.
Subhânupassiṃ viharantaṃ
indriyesu asaṃvutaṃ,
bhojanamhi amattaññuṃ,
kusîtaṃ hînavîriyaṃ,
taṃ ve pasahati mâro
vâto rukkhaṃ va dubbalaṃ.
Keeping on observing the pleasant,
Not restrained in senses
immoderate with food
indolent, lacking energy
Mâra overcomes him
as the wind a weak tree.
subha = pleasant, beautiful
anupassin (adj.) = viewing, observing
viharanta = staying
indriyesu (loc. pl.) = in the senses
asaṃvuta (adj.) = not restrained
bhojanamhi (loc. sg.) = in the food
amattaññu (adj.) = immoderate
kusîta (adj.) = indolent
hînavîriya (adj.) = lacking energy
pasahati = he overcomes
vâta (nom. sg.) = wind
rukkhaṃ (acc. sg.) = a tree
dubbala (adj.) = weak (cf. latin debilis8.
Asubhânupassiṃ viharantaṃ
indriyesu susaṃvutaṃ,
bhojanamhi ca mattaññuṃ,
saddhaṃ âraddhavîriyaṃ,
taṃ ve nappasahati mâro
vâto selaṃ va pabbataṃ.
Keeping on observing the unpleasant,
restrained in regard to the senses
moderate with food
faithful and energetic
Mâra does not overcom him
As the wind a mountain of rock.
Asubha (adj.) = unpleasant
susaṃvutaṃ = well restrained
saddha (adj.) = faithful
âraddgavîriya (adj.) = energetic
sela (adj.) = rocky
pabbatam (acc. sg.) = a mountain
9.
Anikkasâvo kâsâvaṃ
yo vatthaṃ paridahessati,
apeto damasaccena
na so kâsâvam-arahati.
He who, impure,
devoid of self-control and truthfulness
puts on the yellow robe
does not deserve the yellow robe.
anikkasâva (adj.) = impure
kâsâvaṃ = yellow robe
vatthaṃ = clothe
paridahessati = he will put on
apeta (adj.) = devoid
dama-saccena (inst. sg.) = self control and truthfulness
arahati = he deserves
10.
Yo ca vantakasâvassa
sîlesu susamâhito,
upeto damasaccena
sa ve kâsâvam-arahati.
He who, freed from impurity
attentive to virtues
endowed with self-control and truthfulness
deserves the yellow robe.
vanta= vomited, freed from
sîlesu (loc. pl.) = in the virtues
susamâhita (adj.) = attentive to
upeta (adj.) = full of
11.
Asâre sâramatino
sâre câsâradassino,
te sâraṃ nâdhigacchanti
micchâsaṃkappagocarâ.
They take the unessential to be essential
in the essential they see the unessential
They do not reach the essential
those who evolve in the field of wrong intention.
Asâre (loc. sg.)= in the inessential
Sâra-matina (adj.) = thinking of the essental
na-adhigacchanti = they do not attain
micchâ-samkappa = wrong intention
gocarâ= those in the field of
12.
Sârañ-ca sârato
ñatvâ asâraṃ-ca asârato,
te sâraṃ adhigacchanti
sammâsaṃkappagocarâ.
Knowing the essential from the essential
And the unessential from the unessential
They reach the essential
Those evolving in the field of right intention.
Sârato = from the essential
ñatva = knowing
sammâ =right
13.
Yathâgâraṃ ducchannaṃ
vuññhi samativijjhati,
evaṃ abhâvitaṃ cittaṃ
râgo samativijjhati.
As the rain penetrates
an ill-protected hut,
passion penetrates
the undeveloped mind.
Yatha = as
âgâraṃ (acc. sg.)= the hut
ducchannam= ill protected
vuññhi = rain
samtivijjhati = penetrates
evaṃ = in the same way
abhâvita (adj.) = undeveloped
cittaṃ = mind
râga = passion
14.
Yathâgâraṃ succhannaṃ
vuññhi na samativijjhati,
evaṃ subhâvitaṃ cittaṃ
râgo na samativijjhati.
As the rain does not penetrate
a well-protected hut,
passion does not penetrate
the well-developed mind.
15.
Idha socati pecca socati,
pâpakârî ubhayattha socati,
so socati so vihaññati
disvâ kamma kiliṭṭham-attano.
He grieves in this world, he grieves in the other world
he who comits sin grieves in both worlds
he grieves, he is afflicted
seeing his impure deeds.
idha=in this word
socati = he grieves
pecca = gone (after death)
pâpa-kârî (nom. sg.) = he who comits sin
ubhayattha = in both places
vihaññati =he is cast down
disvâ = seeings
attano = of himself
kiliṭṭham = afflicted, impure
kamma = deed
16.
Idha modati pecca modati,
katapuñño ubhayattha modati,
so modati so pamodati
disvâ kammavisuddham-attano.
He rejoices in this world, he rejoices in the other
He who makes merits rejoices in both worlds
He rejoices, he is filled with joy
Seeing the purity of his deeds.
Modati = he rejoices
pamodati = he is filled with joy
kata-puñña = the merit-maker
visuddham = pure
17.
idha tappati pecca tappati,
pâpakârî ubhayattha tappati,
« pâpaṃ me katan »-ti tappati,
bhiyyo tappati duggatiṃ gato.
He is consumed in this world, he is consumed in the other
The evil-doer is consumed in both worlds
He is consumed thinking« I have done evil »
Having gone to a bad destiny, he is consumed all the more.
Tappati = he is consumed
bhiyyo = more
duggatim (acc. sg.) = bad destiny
gata = gone
18.
Idha nandati pecca nandati,
katapuñño ubhayattha nandati,
« puññaṃ me katan »-ti nandati,
bhiyyo nandati suggatiṃ gato.
He delights in this world, he delights in the other
He who makes merits delights in both world
He delights thinking « I have made merits »
Having gone to a good destiny he delights all the more
nandati = he delights
19.
Bahum-pi ce sahitaṃ bhàsamàno,
na takkaro hoti naro pamatto,
gopo va gâvo gaṇayaṃ paresaṃ,
na bhâgavâ sâmaññassa hoti.
If he recites many teachings,
But does not apply them – the negligent -
Like a cowherd counting the cows of others
He does not take part in the ascetic life
bahum-pi = even much