Chapter I: Yamaka Vagga- The Thin Verss

     Verse 1:  All mental phenomenas  have mind as their forerunner,they  have mind as their chief; they are mind –made.  If one speaks or acts with an evil mind, suffering follows him just as the wheel follows the hoofprint of the ox that draws the cart.

     Verse 2: All mental phenomenas have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

     Verse 3. He abused me, he ill-treated me, he got the better of me, he stole my belongings;’’...the enmity of those harboring such thoughts cannot be appeased.

     Verse4. He abused me, he ill-treated me, he got the better of me, he sto le my belongings;”…the enmity of those not harbouring such thoughts can be appeased.

    Verse 5. Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

    Verse 6. People, other than the wise, do not realize, We in this world must all die, (and not realizing it continues their quarrels). The wise realize it and thereby their quarrels cease.

    Verse 7. He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking  in energy, will certainly be overwhelmed by Mara, just as stormy winds uproot  a weak tree.

    Verse  8: He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith (Saddhã) and energy certainly be not overwhelmed  by Mãra, just as stormy winds cannot shake a mountain of rock.

    Verse  9. He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

     Verse 10. He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

    Veese 11. They take untruth for truth; They take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

    Verse  12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

    Verse 13. Just as rain penetrates a badly-roofed house, so also, passion (rãga) penetrates a mind not cultivated in Tranquility  and Insight Development (Samatha and Vipassanã).                

     Verse 14. Just as rain cannot penetrate a well-roofed house. So also, passion (rãga) cannot penetrate a mind well-cultivated in Tranquility and Insight Development (Samantha and Vipassanã).

    Verse 15. Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when ne sees the depravity of his own deeds.

    Verse 16. Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.

    Verse 17. Here he is tormented, hereafter he is tormented;  the evil-doer is tormented in both existences. He is tormented, and he laments: Evil heve I done. He is even more tormented when he is reborn in one of the lower worlds (Apãya).

    Verse 18. Here he is happy. Hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds. He is happier still when he is reborn in a higher world (sugati).

    Verse 19. Though he recites much the Sacred Texts (Tip taka), but is negligent  and does not practice according to the Dharma, Like a cowherd who counts the cattle of others, he has no share in the benefits of the Life of a bhikkhu (i.e., Maggi phalli).

    Verse 20. Though he recites only a little of the Sacred Texts (Tipitaka), but practices according to the Dharma, eradicating passion, ill will and ignorance, clearly comprehending the Dharma, with his mind freed from moral defilements and no longer clinging to this world or to the next, the shares the benefits of the life of a bhikkhu (I.e, Magga-phala).