The Pairs

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' 3 follows him just as the wheel follows the hoofprint of the ox that draws the cart.

All mental phenomena 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.

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

"He abused me, he ill-treated me, he got the better of me, he stole my belongings;"... the enmity of those not harbouring such thoughts can be appeased.

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

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

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,3 just as stormy winds uproot a weak tree.

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

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.

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.

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

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

Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

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

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.

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

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 (suggati).

Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala).

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