Dhammapada VI (Paṇḍitavagga / The Wise Man)

nidhīnaṁ va pavattāraṁ ~ yaṁ passe vajjadassinaṁ,

niggayhavādiṁ medhāviṁ ~ tādisaṁ paṇḍitaṁ bhaje,

tādisaṁ bhajamānassa ~ seyyo hoti na pāpiyo.

If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.

ovadeyyānusāseyya, ~ asabbhā ca nivāraye,

sataṁ hi so piyo hoti, ~ asataṁ hoti appiyo.

Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated. 

na bhaje pāpake mitte, ~ na bhaje purisādhame,

bhajetha mitte kalyāṇe, ~ bhajetha purisuttame. 

Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.

dhammapīti sukhaṁ seti, ~ vippasannena cetasā,

ariyappavedite dhamme ~ sadā ramati paṇḍito.

He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).

udakaṁ hi nayanti nettikā,

usukārā namayanti tejanaṁ,

dāruṁ namayanti tacchakā,

attānaṁ damayanti paṇḍitā.

Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.

selo yathā ekaghano ~ vātena na samīrati,

evaṁ nindāpasaṁsāsu ~ na samiñjanti paṇḍitā.

As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.

yathā pi rahado gambhīro ~ vippasanno anāvilo,

evaṁ dhammāni sutvāna ~ vippasīdanti paṇḍitā.

Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.

sabbattha ve sappurisā vajanti,

na kāmakāmā lapayanti santo,

sukhena phuṭṭhā atha vā dukhena,
noccāvacaṁ paṇḍitā dassayanti.

Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.

na attahetu na parassa hetu,
na puttam-icche na dhanaṁ na raṭṭhaṁ,
na iccheyya adhammena samiddhim-attano,
sa sīlavā paññavā dhammiko siyā.

If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. 

appakā te manussesu ~ ye janā pāragāmino,

athāyaṁ itarā pajā ~ tīram-evānudhāvati. 

Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.

ye ca kho sammad-akkhāte ~ dhamme dhammānuvattino

te janā pāram-essanti, ~ maccudheyyaṁ suduttaraṁ.

But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome. 

kaṇhaṁ dhammaṁ vippahāya ~ sukkaṁ bhāvetha paṇḍito,

okā anokaṁ āgamma ~ viveke yattha dūramaṁ. 

tatrābhiratim-iccheyya ~ hitvā kāme akiñcano,

pariyodapeyya attānaṁ ~ cittaklesehi paṇḍito.

A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.

yesaṁ sambodhi-aṅgesu ~ sammā cittaṁ subhāvitaṁ,

ādānapaṭinissagge ~ anupādāya ye ratā,

khīṇāsavā jutimanto ~ te loke parinibbutā.

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

Dhammapada V (Bālavagga / The Fool)

dīghā jāgarato ratti, ~ dīghaṁ santassa yojanaṁ,

dīgho bālānaṁ saṁsāro ~ saddhammaṁ avijānataṁ.

Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

carañ-ce nādhigaccheyya ~ seyyaṁ sadisam-attano,

ekacariyaṁ daḷhaṁ kayirā, ~ natthi bāle sahāyatā.

If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.

“puttā matthi dhanam-matthi” ~ iti bālo vihaññati,

attā hi attano natthi ~ kuto puttā, kuto dhanaṁ?

"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?

yo bālo maññati bālyaṁ, ~ paṇḍito vā pi tena so,

bālo ca paṇḍitamānī ~ sa ve bālo ti vuccati.

The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.

yāvajīvam-pi ce bālo ~ paṇḍitaṁ payirupāsati

na so dhammaṁ vijānāti, ~ dabbī sūparasaṁ yathā.  

If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

muhuttam-api ce viññū ~ paṇḍitaṁ payirupāsati

khippaṁ dhammaṁ vijānāti, ~ jivhā sūparasaṁ yathā.

If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

caranti bālā dummedhā ~ amitteneva attanā,

karontā pāpakaṁ kammaṁ ~ yaṁ hoti kaṭukapphalaṁ.

Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.

na taṁ kammaṁ kataṁ sādhu ~ yaṁ katvā anutappati,

yassa assumukho rodaṁ ~ vipākaṁ paṭisevati.

 

That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.

tañ-ca kammaṁ kataṁ sādhu ~ yaṁ katvā nānutappati,

yassa patīto sumano ~ vipākaṁ paṭisevati.

No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

madhuvā maññati bālo, ~ yāva pāpaṁ na paccati,

yadā ca paccati pāpaṁ, ~ atha bālo dukkhaṁ nigacchati.

As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.

māse māse kusaggena ~ bālo bhuñjetha bhojanaṁ,

na so saṅkhātadhammānaṁ ~ kalaṁ agghati soḷasiṁ.

Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.

na hi pāpaṁ kataṁ kammaṁ ~ sajju khīraṁ va muccati,

ḍahantaṁ bālam-anveti ~ bhasmacchanno va pāvako.

An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.

yāvad-eva anatthāya ~ ñattaṁ bālassa jāyati,

hanti bālassa sukkaṁsaṁ ~ muddham-assa vipātayaṁ.

And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.

asataṁ bhāvanam-iccheyya, ~ purekkhārañ-ca bhikkhusu,

āvāsesu ca issariyaṁ, ~ pūjā parakulesu ca.

Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!

“mameva kata' maññantu ~ gihī pabbajitā ubho,

mameva ativasā assu ~ kiccākiccesu kismici”,

iti bālassa saṅkappo ~ icchā māno ca vaḍḍhati.

"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.

aññā hi lābhūpanisā, ~ aññā nibbānagāminī,

evam-etaṁ abhiññāya ~ bhikkhu buddhassa sāvako

sakkāraṁ nābhinandeyya, ~ vivekam-anubrūhaye. 

"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

Dhammapada IV (Pupphavagga / Flowers)

kŏ imaṁ paṭhaviṁ vicessati

yamalokañ-ca imaṁ sadevakaṁ?

ko dhammapadaṁ sudesitaṁ,

kusalo puppham-ivappacessati?

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

sekho paṭhaviṁ vicessati 

yamalokañ-ca imaṁ sadevakaṁ.

sekho dhammapadaṁ sudesitaṁ,

kusalo puppham-ivappacessati. 

The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

pheṇūpamaṁ kāyam-imaṁ viditvā,

marīcidhammaṁ abhisambudhāno,

chetvāna mārassa papupphakāni,

adassanaṁ maccurājassa gacche. 

He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.

pupphāni heva pacinantaṁ ~ byāsattamanasaṁ naraṁ,

suttaṁ gāmaṁ mahogho va ~ maccu ādāya gacchati.  

Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 

pupphāni heva pacinantaṁ ~ byāsattamanasaṁ naraṁ,

atittaṁ yeva kāmesu ~ antako kurute vasaṁ. 

Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.

yathā pi bhamaro pupphaṁ ~ vaṇṇagandhaṁ aheṭhayaṁ

paḷeti rasam-ādāya, ~ evaṁ gāme munī care.

As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.

na paresaṁ vilomāni, ~ na paresaṁ katākataṁ,

attano va avekkheyya ~ katāni akatāni ca. 

Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.

yathā pi ruciraṁ pupphaṁ ~ vaṇṇavantaṁ agandhakaṁ,

evaṁ subhāsitā vācā ~ aphalā hoti akubbato. 

Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.

yathā pi ruciraṁ pupphaṁ ~ vaṇṇavantaṁ sagandhakaṁ,

evaṁ subhāsitā vācā ~ saphalā hoti pakubbato.

But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 

yathā pi puppharāsimhā ~ kayirā mālāguṇe bahū,

evaṁ jātena maccena ~ kattabbaṁ kusalaṁ bahuṁ.

As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.

na pupphagandho paṭivātam-eti,

na candanaṁ tagaramallikā vā,
satañ-ca gandho paṭivātam-eti,
sabbā disā sappuriso pavāyati^.

The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.

candanaṁ tagaraṁ vā pi, ~ uppalaṁ atha vassikī,

etesaṁ gandhajātānaṁ ~ sīlagandho anuttaro.

Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.

appamatto ayaṁ gandho ~ yāyaṁ tagaracandanī,

yo ca sīlavataṁ gandho ~ vāti devesu uttamo.

Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.

tesaṁ sampannasīlānaṁ ~ appamādavihārinaṁ

sammad-aññāvimuttānaṁ, ~ māro maggaṁ na vindati.

Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.

yathā saṅkāradhānasmiṁ ~ ujjhitasmiṁ mahāpathe,

padumaṁ tattha jāyetha ~ sucigandhaṁ manoramaṁ. 

evaṁ saṅkārabhūtesu ~ andhabhūte puthujjane,

atirocati paññāya ~ sammāsambuddhasāvako.

As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

Dhammapada III (Cittavagga / Thought)

phandanaṁ capalaṁ cittaṁ ~ dūrakkhaṁ dunnivārayaṁ,
ujuṁ karoti medhāvī ~ usukāro va tejanaṁ.

As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.  

vārijo va thale khitto ~ oka-m-okata ubbhato,
pariphandatidaṁ cittaṁ ~ māradheyyaṁ pahātave.

As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).

dunniggahassa lahuno ~ yatthakāmanipātino,
cittassa damatho sādhu, ~ cittaṁ dantaṁ sukhāvahaṁ.

It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.

sududdasaṁ sunipuṇaṁ ~ yatthakāmanipātinaṁ,
cittaṁ rakkhetha medhāvī, ~ cittaṁ guttaṁ sukhāvahaṁ.

Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.

dūraṅgamaṁ ekacaraṁ ~ asarīraṁ guhāsayaṁ,
ye cittaṁ saññam-essanti ~ mokkhanti mārabandhanā.

Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).

anavaṭṭhitacittassa ~ saddhammaṁ avijānato,
pariplavapasādassa ~ paññā na paripūrati.

If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

anavassutacittassa ~ ananvāhatacetaso,
puññapāpapahīnassa ~ natthi jāgarato bhayaṁ.

If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.

kumbhūpamaṁ kāyam-imaṁ viditvā,

nagarūpamaṁ cittam-idaṁ ṭhapetvā,

yodhetha māraṁ paññāvudhena, jitañ-ca rakkhe anivesano siyā.

Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

aciraṁ vatayaṁ kāyo ~ paṭhaviṁ adhisessati,
chuddho apetaviññāṇo ~ niratthaṁ va kaliṅgaraṁ.

Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

diso disaṁ yantaṁ kayirā ~ verī vā pana verinaṁ
micchāpaṇihitaṁ cittaṁ ~ pāpiyo naṁ tato kare.

Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.

na taṁ mātā pitā kayirā ~ aññe vā pi ca ñātakā
sammāpaṇihitaṁ cittaṁ ~ seyyaso naṁ tato kare.

Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.

Dhammapada II (Appamādavagga / On Earnestness)

appamādo amatapadaṁ, ~ pamādo maccuno padaṁ,
appamattā na mīyanti, ~ ye pamattā yathā matā. 

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

etaṁ visesato ñatvā ~ appamādamhi paṇḍitā,
appamāde pamodanti, ~ arⁱyānaṁ gocare ratā.

Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).

te jhāyino sātatikā, ~ niccaṁ daḷhaparakkamā,
phusanti dhīrā nibbānaṁ, ~ yogakkhemaṁ anuttaraṁ. 

These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.

uṭṭhānavato satīmato,

sucikammassa nisammakārino,
saññatassa ca dhammajīvino,
appamattassa yasobhivaḍḍhati.

If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.

uṭṭhānenappamādena ~ saṁyamena damena ca,
dīpaṁ kayⁱrātha medhāvī, ~ yaṁ ogho nābhikīrati.

By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.

pamādam-anuyuñjanti ~ bālā dummedhino janā,
appamādañ-ca medhāvī ~ dhanaṁ seṭṭhaṁ va rakkhati.

Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.

mā pamādam-anuyuñjetha ~ mā kāmaratisanthavaṁ,
appamatto hi jhāyanto ~ pappoti vipulaṁ sukhaṁ.

Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.

pamādaṁ appamādena ~ yadā nudati paṇḍito,
paññāpāsādam-āruyha, ~ asoko sokiniṁ pajaṁ,
pabbataṭṭho va bhummaṭṭhe ~ dhīro bāle avekkhati.

When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.

appamatto pamattesu, ~ suttesu bahujāgaro, 
abalassaṁ va sīghasso ~ hitvā yāti sumedhaso.

Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.

appamādena maghavā ~ devānaṁ seṭṭhataṁ gato,
appamādaṁ pasaṁsanti, ~ pamādo garahito sadā.

By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

appamādarato bhikkhu, ~ pamāde bhayadassivā,
saṁyojanaṁ aṇuṁ-thūlaṁ ~ ḍahaṁ aggīva gacchati.

A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.

appamādarato bhikkhu, ~ pamāde bhayadassivā,
abhabbo parihānāya, ~ nibbānasseva santike.

A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state) - he is close upon Nirvana.

Dhammapada I (Yamakavagga / Twin Verses)

manopubbaṅgamā dhammā, ~ manoseṭṭhā manomayā,

manasā ce paduṭṭhena ~ bhāsati vā karoti vā,  

tato naṁ dukkham-anveti ~ cakkaṁ va vahato padaṁ.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

manopubbaṅgamā dhammā, ~ manoseṭṭhā manomayā, 

manasā ce pasannena ~ bhāsati vā karoti vā,

tato naṁ sukham-anveti ~ chāyā va anapāyinī. 

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

“akkocchi maṁ avadhi maṁ ~ ajini maṁ ahāsi me”,  

ye ca taṁ upanayhanti ~ veraṁ tesaṁ na sammati.

"He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.

“akkocchi maṁ avadhi maṁ ~ ajini maṁ ahāsi me”,

ye taṁ na upanayhanti ~ veraṁ tesūpasammati.

"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.

na hi verena verāni ~ sammantīdha kudācanaṁ,

averena ca sammanti, ~ esa dhammo sanantano.

For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

pare ca na vijānanti ~ mayam-ettha yamāmase,

ye ca tattha vijānanti ~ tato sammanti medhagā.

The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.

subhānupassiṁ viharantaṁ ~ indriyesu asaṁvutaṁ,

bhojanamhi amattaññuṁ, ~ kusītaṁ hīnavīriyaṁ,

taṁ ve pasahati māro ~ vāto rukkhaṁ va dubbalaṁ.

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

asubhānupassiṁ viharantaṁ ~ indriyesu susaṁvutaṁ,

bhojanamhi ca mattaññuṁ, ~ saddhaṁ āraddhavīriyaṁ,

taṁ ve nappasahati māro ~ vāto selaṁ va pabbataṁ.

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

anikkasāvo kāsāvaṁ ~ yo vatthaṁ paridahessati,

apeto damasaccena ~ na so kāsāvam-arahati.

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.

yo ca vantakasāvassa ~ sīlesu susamāhito,

upeto damasaccena ~ sa ve kāsāvam-arahati.

But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.

asāre sāramatino ~ sāre cāsāradassino,

te sāraṁ nādhigacchanti ~ micchāsaṅkappagocarā.

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

sārañ-ca sārato ñatvā ~ asārañ-ca asārato,

te sāraṁ adhigacchanti ~ sammāsaṅkappagocarā.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

yathā agāraṁ ducchannaṁ ~ vuṭṭhī samativijjhati,  

evaṁ abhāvitaṁ cittaṁ ~ rāgo samativijjhati.

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

yathā agāraṁ succhannaṁ ~ vuṭṭhī na samativijjhati,

evaṁ subhāvitaṁ cittaṁ ~ rāgo na samativijjhati.

As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

idha socati pecca socati,

pāpakārī ubhayattha socati,
so socati so vihaññati
disvā kammakiliṭṭham-attano.

The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.

idha modati pecca modati,
katapuñño ubhayattha modati,
so modati so pamodati
disvā kammavisuddhim -attano.

The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.

idha tappati pecca tappati,
pāpakārī ubhayattha tappati,
“pāpaṁ mĕ katan”-ti tappati,
bhiyyo tappati duggatiṁ gato.

The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

idha nandati pecca nandati,
katapuñño ubhayattha nandati,
“puññaṁ mĕ katan”-ti nandati,
bhiyyo nandati suggatiṁ gato.

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

bahum-pi ce sahitaṁ bhāsamāno,
na takkaro hoti naro pamatto,
gopo va gāvo gaṇayaṁ paresaṁ,
na bhāgavā sāmaññassa hoti.

The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

appam-pi ce sahitaṁ bhāsamāno,
dhammassa hoti anudhammacārī,
rāgañ-ca dosañ-ca pahāya mohaṁ,
sammappajāno suvimuttacitto,
anupādiyāno idha vā huraṁ vā,
sa bhāgavā sāmaññassa hoti.

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.