Yamakavaggo : Chapter 1. Contrast 1-10
This chapter is the great principle taught by the Buddha.
What is “Yamaka” ?
Chapter 1 is about yamaka = “contrast“. The nature of our mind is discussed using contrasts such as happiness vs. suffering, joy vs. sorrow.
All mental phenomena, such as happiness and suffering are created by the mind. The phenomena of the mind consists of emotions (vedanā), perceptions (saññā), and reactions (saṅkhāra).
These phenomenas are always “coloured” (preconceived ideas and prejudices) because they are created by the mind and are closely related to the mind.
DhP.1-1
Manopubbaṅgamā dhammā, mind (mental action)-preceding truth manoseṭṭhā manomayā; mind-foremost mind-consisting Manasā ce paduṭṭhena, mind (instr.) and made-bad bhāsati vā karoti vā; says or acts or Tato naṃ dukkham-anveti, therefrom it suffering-follows cakkaṃ-va vahato padaṃ. wheel-like carrying footprints
Everything is a phenomenon
that comes from the mind.
The mind is the author of things
and the mind makes them.
If you speak or act with a dirty mind,
suffering will follow.
Just as the wheels follow the footprints.
explanation
The Pāli word “dhamma” (which is spelled dharma in Sanskrit) is also the term for “phenomena“, originally meant “the law of nature” or “the truth”, as expressed by the teachings of Buddha. That is to say, practicing purity of mind, this is true Dhamma.
footprints : the footprints of the ox that pulls the cart.
If the mind is dirty and full of evil thoughts, as in these words, then only suffering and sorrow await us. The mind is merely creating these phenomena (mental action) “in its own image“.
Negative thinkings always bring suffering. We experience suffering because we are not aware of it, and realizing this is what will remove suffering.
DhP.1-2
Manopubbaṅgamā dhammā, mind (mental action)-preceding truth manoseṭṭhā manomayā; mind-foremost mind-consisting Manasā ce pasannena, mind (instr.) and purified bhāsati vā karoti vā; says or acts or Tato naṃ sukham-anveti, therefrom it happy-follows chāyāva anapāyinī. shadow not-deserting
Everything is a phenomenon
that comes from the mind.
The mind is the author of things
and the mind makes them.
If you speak and act with a pure mind
happiness will follow.
Just as the shadow never leaves your body.
explanation
Happiness and suffering all depend on ourselves, our minds, and our thoughts. There is no other path to happiness than to purify the mind.
DhP.1-3
Akkocchi maṃ avadhi maṃ, abused me reviled me ajini maṃ ahāsi me; conquered me took (by force) mine Ye ca taṃ upanayhanti, they and it accompany-surely-not veraṃ tesaṃ na sammati. wrath that no calmed
He condemned me and abused me.
He beat me and took from me.
As long as I hold such thoughts
that hatred will never be healed.
explanation
If you are constantly thinking that you are being treated unfairly and that “I am the poor one being played by the strong one,” then the suffering and hatred will never go away, but rather will increase.
You will always think, “Oh, why does he(or she) treat me so badly? This is so unfair ! I am the victim.” These thoughts are nothing but what your mind creates and what you choose to think.
DhP.1-4
Akkocchi maṃ avadhi maṃ, striked me reviled me ajini maṃ ahāsi me; conquered me took (by force) mine Ye ca taṃ nupanayhanti, they and it not-accompany-bond veraṃ tesūpasammati. wrath that-accompany-calmed
He condemned me and abused me.
He beat me and took from me.
If you do not think such thoughts,
that hatred will be healed
explanation
Crying or being angry does not overcome hatred and suffering. Because it is our own mind that creates these feelings. You continue to be angry in response to memories of past events.
He(or She) may have forgotten all about the event, but you keep bringing it up on the stage of your memory, and you continue to be angry and condemn it.
But that condemnation is happening only in the mind; it is an illusion. It is not true. Therefore, reality does not change. You will always be unhappy, and your mind will only become polluted.
DhP.1-5
Na hi verena verāni, not certainly enmity by-enmity sammantīdha kudācanaṃ; consulted-together always Averena ca sammanti, not-enmity and consulted esa dhammo sanantano. this dhamma-is eternal
Hatred is not quelled by hatred.
Hatred is quelled by not-hatred.
This law is eternal.
explanation
law = the law of nature = dhamma.
Hatred only breeds more hatred. Only through friendship, understanding, and goodwill can hatred be ended.
Memory is just a record of the past. When we make mistakes, fail, feel embarrassed, or feel pain, we want to correct them, but there is no need to rewrite them. We just need to make use of it, in the ongoing act.
Memory is not a present fact. Don’t deal with memories.
DhP.1-6
Pare ca na vijānanti, other and not understanding mayamettha yamāmase; we here restraint Ye ca tattha vijānanti, they and there understanding tato sammanti medhagā. therefore consulted quarrel
We do not understand
that we must control ourselves
in this world.
Those who understand this
can therefore quell conflict.
explanation
All conflicts are caused because of “me“.
People fight to protect me, my things, my property, my position, my job, and my ideas.
The “precious you” is actually the “you for precious me“.
When “something of mine” is taken away by others, we feel strong anger and jealousy; when we feel we can attack, we fight; when we feel we cannot attack, we suffer and are troubled.
DhP.1-7
Subhānupassiṃ viharantaṃ, pleasant-observed living indriyesu asaṃvutaṃ; emotions unrestricted Bhojanamhi cāmattaññuṃ, food not-knowing-any-bounds kusītaṃ hīnavīriyaṃ; lazy shirk-efforts Taṃ ve pasahati māro, him truly oppress Mara vāto rukkhaṃva dubbalaṃ. wind tree like feeble
One who think only about having fun
and cannot control their emotions.
One who do not keep food in moderation,
apathetic and do not make an effort.
Māra can bring him down,
just as blowing down a weak tree.
explanation
Māra is the mental impurities, distortion and corruption of the mind. He is not a “demon” that comes from the outside, but a symbol of the negative forces part of our mind. He appears as personification of evil and passions in own mind. These are undesirable defilements hidden inside people. They are present in every one of us.
DhP.1-8
Asubhānupassiṃ viharantaṃ, not-pleasant-observed living indriyesu susaṃvutaṃ; emotions restrain Bhojanamhi ca mattaññuṃ, food and knowing-any-bounds saddhaṃ āraddhavīriyaṃ; trust not-shirk-efforts Taṃ ve nappasahati māro, him truly not-oppress Mara vāto selaṃva pabbataṃ. wind rock like mountain
One who do not think only about having fun
and can control their emotions.
One who keeps food in moderation,
trusts and makes an effort.
Māra cannot bring him down,
just as never blowing up a rocky mountain.
explanation
Māra is the forces antagonistic to enlightenment. It is associated with death, rebirth and desire. When we reach a state of no-self, the ego will die, and this is the movement of the mind that appears to obstruct it. It is the catalyst for lust, hesitation and fear that obstructs meditation.
DhP.1-9
Anikkasāvo kāsāvaṃ, impure-mind yellow-robe yo vatthaṃ paridahissati; who clothes wear-must Apeto damasaccena, deprived-of mastery-truth na so kāsāvamarahati. not he yellow-robe deserve
One whose mind is dyed with impurities
should wear a yellow robe.
One who is out of the path of the truth
not worthy to wear the yellow robe.
analysis
kāsāva : yellow robe, dyed with yellow or orange colour (colour = impurity).
Episode
Devadatta was a monk, one of disciple, cousin and brother-in-law of Gautama Buddha. He was very greedy and always sought fame and fortune. He was an evil monk and tried three times to kill Buddha for his position.
One day, Devadatta kept the expensive cloth offered as an offering to himself and made a monk’s yellow robe. When the other monks told Buddha about this, Buddha said that it was not the first time that Devadatta had put on a robe that was not suitable for him, and told the following story:
Devadatta was a hunter in his previous life, hunting elephants in the forest.
One day, he noticed that the elephants would kneel down when they saw a monk. So he stole the monk’s yellow robe and covered his body and hands with it. And then, with a spear in his hand, he waited for the elephants on the usual road.
The elephants who came thought the hunter was a monk, knelt down to worship him, and were easily caught. In this way, the hunter killed elephants every day.
At that time, Buddha was the leader of elephants.
He noticed that his companions were dwindling and decided to investigate, so he went to the end of the herd. He was wary, so he dodged the spear and caught the hunter’s body with his nose.
As he was about to strike the hunter to the ground, Buddha the elephant saw the yellow robe, stopped himself, and saved the hunter’s life.
The hunter clearly did not deserve the yellow robe.
DhP.1-10
Yo ca vantakasāvassa, who and remove-impurities sīlesu susamāhito; disipline well-calm Upeto damasaccena, follow mastery-truth sa ve kāsāvamarahati. he truly yellow-robe deserve
One whose mind is free from impurities
is disciplined and calm.
One who follows the path of truth
is worthy of the yellow robe.
explanation
In later life, Devadatta suggested the Buddha to retire and let him take over the running of the sangha (the monastic community). The Buddha scorned the suggestion, because of Devadatta’s wickedness and his hatred of the Bodhisatta.
Then Devadatta tried to kill the Buddha 3 times. But the Buddha did not show any hatred or deceive, even after what Devadatta had done. Soon after, Devadatta got sick and realized that what he had done was wrong. But it was too late. He died and went to the niraya (Hell) for his deeds (kamma).