The ending of hostility · Pairs · Elias Thorn Site: Elias Thorn / Shelter Source: https://elias-thorn.com/en/rooms/records/garden-dhammapada-pairs/ Language: en Reuse: Retain the source URL and existing author credits. The site is the distribution source, not necessarily the original author or rights holder. Scope: Public HTML text at build time. Interactive content, media and private records are not included. The ending of hostility · Pairs Dhammapada · chapter 1, “Pairs” · all 20 verses 1 Intention is the leader of things; intention is first, they’re made by intention. If with corrupt intent you speak or act, suffering follows you, like a wheel, the ox’s foot. 2 Intention is the leader of things; intention is first, they’re made by intention. If with pure intent you speak or act, happiness follows you like a shadow that never leaves. 3 “They abused me, they hit me! They beat me, they robbed me!” For those who bear such a grudge, hatred is never laid to rest. 4 “They abused me, they hit me! They beat me, they robbed me!” For those who bear no such grudge, hatred is laid to rest. 5 For never is hatred laid to rest by hate, it’s laid to rest by love: this is an ancient teaching. 6 When others do not understand, let us, who do understand this, restrain ourselves in this regard; for that is how conflicts are laid to rest. 7 Those who contemplate the beautiful, their faculties unrestrained, immoderate in eating, lazy, lacking energy: Māra strikes them down like the wind, a feeble tree. 8 Those who contemplate the ugly, their faculties well-restrained, eating in moderation, faithful and energetic: Māra cannot strike them down, like the wind, a rocky mountain. 9 One who, not free of stains themselves, would wear the robe stained in ocher, bereft of self-control and truth: they are not worthy of the ocher robe. 10 One who’s purged all their stains, steady in ethics, possessed of self-control and of truth, they are truly worthy of the ocher robe. 11 Thinking the inessential is essential, seeing the essential as inessential; they don’t realize the essential, for wrong thoughts are their habitat. 12 Having known the essential as essential, and the inessential as inessential; they realize the essential, for right thoughts are their habitat. 13 Just as rain seeps into a poorly roofed house, lust seeps into an undeveloped mind. 14 Just as rain doesn’t seep into a well roofed house, lust doesn’t seep into a well developed mind. 15 Here they grieve, hereafter they grieve, an evildoer grieves in both places. They grieve and fret, seeing their own corrupt deeds. 16 Here they rejoice, hereafter they rejoice, one who does good rejoices in both places. They rejoice and celebrate, seeing their own pure deeds. 17 Here they’re tormented, hereafter they’re tormented, an evildoer is tormented in both places. They’re tormented thinking of bad things they’ve done; when gone to a bad place, they’re tormented all the more. 18 Here they delight, hereafter they delight, one who does good delights in both places. They delight thinking of good things they’ve done; when gone to a good place, they delight all the more. 19 Much though they may recite scripture, if a negligent person does not apply them, then, like a cowherd who counts the cattle of others, they miss out on the blessings of the ascetic life. 20 Little though they may recite scripture, if they live in line with the teaching, having given up greed, hate, and delusion, with deep understanding and heart well freed, not grasping to this life or the next, they share in the blessings of the ascetic life. Pali · chapter 1, verses 1–20 1 Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce paduṭṭhena, bhāsati vā karoti vā; Tato naṁ dukkhamanveti, cakkaṁva vahato padaṁ. 2 Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce pasannena, bhāsati vā karoti vā; Tato naṁ sukhamanveti, chāyāva anapāyinī. 3 Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me; Ye ca taṁ upanayhanti, veraṁ tesaṁ na sammati. 4 Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me; Ye ca taṁ nupanayhanti, veraṁ tesūpasammati. 5 Na hi verena verāni, sammantīdha kudācanaṁ; Averena ca sammanti, esa dhammo sanantano. 6 Pare ca na vijānanti, mayamettha yamāmase; Ye ca tattha vijānanti, tato sammanti medhagā. 7 Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ; Bhojanamhi cāmattaññuṁ, kusītaṁ hīnavīriyaṁ; Taṁ ve pasahati māro, vāto rukkhaṁva dubbalaṁ. 8 Asubhānupassiṁ viharantaṁ, Indriyesu susaṁvutaṁ; Bhojanamhi ca mattaññuṁ, Saddhaṁ āraddhavīriyaṁ; Taṁ ve nappasahati māro, Vāto selaṁva pabbataṁ. 9 Anikkasāvo kāsāvaṁ, yo vatthaṁ paridahissati; Apeto damasaccena, na so kāsāvamarahati. 10 Yo ca vantakasāvassa, sīlesu susamāhito; Upeto damasaccena, sa ve kāsāvamarahati. 11 Asāre sāramatino, sāre cāsāradassino; Te sāraṁ nādhigacchanti, micchāsaṅkappagocarā. 12 Sārañca sārato ñatvā, asārañca asārato; Te sāraṁ adhigacchanti, sammāsaṅkappagocarā. 13 Yathā agāraṁ ducchannaṁ, vuṭṭhī samativijjhati; Evaṁ abhāvitaṁ cittaṁ, rāgo samativijjhati. 14 Yathā agāraṁ suchannaṁ, vuṭṭhī na samativijjhati; Evaṁ subhāvitaṁ cittaṁ, rāgo na samativijjhati. 15 Idha socati pecca socati, Pāpakārī ubhayattha socati; So socati so vihaññati, Disvā kammakiliṭṭhamattano. 16 Idha modati pecca modati, Katapuñño ubhayattha modati; So modati so pamodati, Disvā kammavisuddhimattano. 17 Idha tappati pecca tappati, Pāpakārī ubhayattha tappati; “Pāpaṁ me katan”ti tappati, Bhiyyo tappati duggatiṁ gato. 18 Idha nandati pecca nandati, Katapuñño ubhayattha nandati; “Puññaṁ me katan”ti nandati, Bhiyyo nandati suggatiṁ gato. 19 Bahumpi ce saṁhita bhāsamāno, Na takkaro hoti naro pamatto; Gopova gāvo gaṇayaṁ paresaṁ, Na bhāgavā sāmaññassa hoti. 20 Appampi ce saṁhita bhāsamāno, Dhammassa hoti anudhammacārī; Rāgañca dosañca pahāya mohaṁ, Sammappajāno suvimuttacitto; Anupādiyāno idha vā huraṁ vā, Sa bhāgavā sāmaññassa hoti. Yamakavaggo paṭhamo. Reading notes The chapter works through contrasts: corrupt and pure intention, grudges held and released, negligence and practice. Neighbouring verses sharpen each other’s meaning; all twenty are included here. In verse 5 Sujato renders the absence of hatred with the positive word “love.” The Pali averena itself refers to non-hostility. This translation choice does not turn the verse into a demand to endure violence or abandon protection. Verses 15–18 concern the consequences of action here and after death. They present a religious account of moral consequences. They do not establish that a particular person’s illness or misfortune proves their guilt. The final pair turns from recitation to living by the teaching. The cowherd counting someone else’s cattle illustrates the gap between knowing the words and practising them. The complete first chapter, verses 1–20. English is Bhikkhu Sujato’s translation, SuttaCentral (CC0); Russian translates this English version. The accompanying Pali covers the same complete chapter. All lines are retained; technical layout markers have been removed. This is not the complete Dhammapada. Sujato renders mano in 1–2 as “intention” and averena in 5 as “love” (literally, “without hatred”). Verse 6 follows his interpretation concerning self-restraint, which differs from the traditional reading about our mortality. These choices are not the only possible interpretations of the Pali. The Russian translation has not received independent philological review. Open source ↗ (https://suttacentral.net/dhp1-20/en/sujato) Pali text · SuttaCentral (https://raw.githubusercontent.com/suttacentral/bilara-data/published/root/pli/ms/sutta/kn/dhp/dhp1-20_root-pli-ms.json) Complete first chapter · Bhikkhu Sujato (https://suttacentral.net/dhp1-20/en/sujato) Translation licence · CC0 (https://github.com/suttacentral/bilara-data/blob/published/LICENSE.md) Related traces The cessation of suffering · What can change (https://elias-thorn.com/en/rooms/records/garden-suffering-cessation/)The Kālāmas · When you know for yourselves (https://elias-thorn.com/en/rooms/records/garden-kalama/)