Yamakavaggo : Chapter 1. Contrast 11-20
DhP.1-11
Asāre sāramatino, not-worth truth-thought sāre cāsāradassino; truth and-not-worth-finding Te sāraṃ nādhigacchanti, he truth-at not-attains micchāsaṅkappagocarā. wrong-intention-feed
One who thinks that the truth is worthless
and finds worth in what is not truth.
He cannot reach truth
by feeding on wrong ideas.
explanation
Most people believe that what they see and think is right. However, we cannot see or think rightly (objectively) because we see everything through our emotions (subjectivity). So we see the truth as worthless, and we see what is worthless as the truth. We need to be aware that this is our current situation.
DhP.1-12
Sārañca sārato ñatvā, worth-and truth having-known asārañca asārato; not-truth not-worth Te sāraṃ adhigacchanti, he truth attains sammāsaṅkappagocarā. rightly-intention-feed
One who knows that the truth is worth
and the worthless is not the truth.
He can reach the truth
by feeding on right ideas.
explanation
If you know what is important and what is vain, you will discover it. When you want to purify your mind, you must know how to do it. If you understand rightly (objectively) what needs to be done, you have a chance of reaching it.
DhP.1-13
Yathā agāraṃ ducchannaṃ, like house bad-covered vuṭṭhī samativijjhati; rain penetrate Evaṃ abhāvitaṃ cittaṃ, thus not-practised mind rāgo samativijjhati. greed penetrate
Just as rain blows into a house without a roof,
greed enters the untrained mind.
explanation
The roof is the most important part of a house. Without a roof, we would be in trouble when it rains. In the same way, if the mind is not well covered, it too will “leak“. Desires and hatreds will enter the mind and make it difficult to purify the mind because we are too busy repairing the mind.
DhP.1-14
Yathā agāraṃ suchannaṃ, like house well-covered vuṭṭhī na samativijjhati; rain not penetrate Evaṃ subhāvitaṃ cittaṃ, thus well-practised mind rāgo na samativijjhati. greed not penetrate
Just as rain cannot blow into a house covered with a roof,
greed cannot enter the well-trained mind.
explanation
If the roof of a house is solid, we do not need to fear storms. If we are mindful of our mind, no emotion can enter our mind. There is no need for repairs, so we can concentrate on purifying our mind.
DhP.1-15
Idha socati pecca socati, here grieve after-death grieve pāpakārī ubhayattha socati; evil In-both-places grieve So socati so vihaññati, he grieve he grieved disvā kammakiliṭṭhamattano. having-seen action-was-impured-oneself
He grieves in this life and after death.
People who have done evil actions are grieved in both worlds.
He grieves to see the impure deeds he has done.
explanation
An evil action is one that harms another living being, whether physically or mentally. People with evil minds are always suspicious of others and consider them enemies. The evil mind creates ‘division‘ and ultimately leads to isolation from society.
DhP.1-16
Idha modati pecca modati, here rejoice after-death rejoice katapuñño ubhayattha modati; done-merit In-both-places rejoice So modati so pamodati, he rejoice he satisfied disvā kammavisuddhimattano. having-seen action-was-purity-oneself
He rejoices in this life and after death.
People who have done good actions rejoice in both worlds.
He is happy and glad to see the pure deeds he has done.
explanation
A good action is one that helps all living beings and is useful to others. Good actions make us feel satisfied and happy. Why is this ?
When you do a good action, the other person is happy and a ‘connection‘ is established. Being connected allows you to find your own self-worth in society. Finding your self-worth outside of you makes you heal because your mind is peaceful.
DhP.1-17
Idha tappati pecca tappati, here burn after-death burn pāpakārī ubhayattha tappati; evil In-both-places burn ‘‘Pāpaṃ me kata’’nti tappati, evil my action thus burn bhiyyo tappati duggatiṃ gato. more burn woeful course going
He suffers in this life and after death.
People who have done evil will suffer in both worlds.
He is pained by the evil deeds he has done,
and he feels even more suffer
when he is reborn in evil.
analysis
tappati : to burn, to be tormented =suffering.
duggati : woeful course = distress, suffering way.
explanation
The Dhammapada is told on the basis of saṃsāra (all living beings are reborn after death). The Buddha’s teachings state that ‘living is suffering‘, and as long as samsara exists, even if you die, you will be reborn and suffer again. The only way to end suffering is to get out of this cycle of samsara. Then when your body decays, you are no longer in rebirth.
DhP.1-18
Idha nandati pecca nandati, here glad after-death glad katapuñño ubhayattha nandati; done-merit In-both-places glad ‘‘Puññaṃ me kata’’nti nandati, good my action thus glad bhiyyo nandati suggatiṃ gato. more glad happy course going
He enjoys in this world and after death.
People who have done good actions enjoy in both worlds.
He is glad for the good deeds he has done,
and he feels even more joy
when he is reborn in good.
explanation
The Buddha explains : The man lives with craving, flowing through a stream of existence that has been repeated from time immemorial. He comes into existence, experiences various types of misery, dies again and again, and does not have an end to this uninterrupted process.
We should properly understand the risks of this process, be aware of the craving as its cause, be free from craving and attachment, and live a life of non-attachment with an open mind. Such an approach, great benefits will come.
DhP.1-19
Bahumpi ce saṃhita bhāsamāno, many-even if equipped-with speak na takkaro hoti naro pamatto; not doing-that becomes man slothful Gopova gāvo gaṇayaṃ paresaṃ, cowherd-as cattle hold others na bhāgavā sāmaññassa hoti. not having-a-share-in priest become
Even if he speaks of much knowledge,
if he does nothing,
he is a sloth.
He is like a cowherd
who only takes others’ cows.
He is not a monk.
explanation
You can only speak about the Buddha’s teachings, but if you do not practice them yourself, you will not benefit from your actions.
sāmañña = samaṇa : It means ‘monk’ and is one who labour, toil or strive in a simple and ascetic life to attain nibbāna.
Nibbāna (Sanskrit : Nirvāṇa) : Literally, “blown out“, as in an oil lamp is a concept in Indian religions (Buddhism, Hinduism, Jainism, and Sikhism) that represents the ultimate state of soteriological release, the liberation from dukkha(suffring) and saṃsāra. It is a state of perfect quietude, freedom, highest happiness as well as the liberation from attachment and worldly suffering and the ending of saṃsāra, the round of existence.
DhP.1-20
Appampi ce saṃhita bhāsamāno, few-even if equipped-with speak dhammassa hoti anudhammacārī; truth become with-the-truth-walking Rāgañca dosañca pahāya mohaṃ, passion anger having-left ignorance sammappajāno suvimuttacitto; complete-awareness well-freed-mind Anupādiyāno idha vā huraṃ vā, not-attachment here or there sa bhāgavā sāmaññassa hoti. he having-a-share-in samana become
Even if he speaks only a little knowledge,
in according to the truth,
he walks with the Dhamma.
Abandoning passion, hatred and ignorance,
free his mind with right understanding.
His mind has no attachments
in this world or the other.
He is exactly a monk.
analysis
sammappajāna : sammā (rightly)-pajānaṃ (knowledge)= to be properly and completely aware.
huraṃ : in the other world. in another existence. usually in connection idha vā huraṁ vā = in this world or the other.
explanation
Passion, anger and ignorance – these three are the root of all evil. First, abandon these three emotions that you create in your own mind.
Yamakavaggo paṭhamo niṭṭhito. pairs-chapter first finished
1. The contrast chapter is ended.