1

wdßh is;=ú,s

01 hul j.a.h - Yamaka Vagga – 1

ufkd mqínX.ud Oïud - ufkd fiÜGd ufkduhd

ukid fp mÿÜfGk - Ndi;s jd lfrd;s jd

;f;d kx ÿlaLukafj;s - plalxZj jyf;d mox

ish¨ oyug is; fmrgq fjhs - is;u fig ù isf;ys Wmoshs

krl mdmjq ls

2

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 2

ufkd mqínx.ud Oïud - ufkd fiÜGd ufkduhd

ukid fp mikafkk - Ndi;s jd lfrd;s jd

;f;d kx iqLukafj;s - PdhdZj wkmdhskS

ish¨ oyug is; fmrgq fjhs - is;u fig ù isf;ys Wmoshs

myka jQ fyd`o iyka is;lska - hula lsjfyd;a hula l

3

wdßh is;=ú,s

hul j.a.h - 3 Yamaka Vagga - 3

wlafldÉý ux wjê ux - wðks ux wNdis fu

fh ;x Wmkhsyka;s - fjrx f;ix k iïu;s

Tyq ug nekafkah" ud yg .eiqfõh

ud mrojd ud i;= foa .;af;ah

fuf,isk isf;ys ;o fldamh ne÷fkah

Tjqkf. fjr lsisu oskhl fkdisf`oah

Uncontrolled Hatred Leads

to Harm

Who bears within them enmity: "He has abused and beaten me, defeated me and plundered me", hate is not allayed for them.

When a person holds that

he was insulted, assaulted,

defeated, or robbed, his

anger continues to increase.

The anger such a person has

no way of subsiding. The

more he goes over his

imaginary trouble the

greater becomes his desire to avenge it.

4

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 4

wlafldÉý ux wjê ux - wðks ux wNdis fu

fh ;x k Wmkhsyka;s - fjrx f;iQZmiïu;s

Tyq ug nekafkah" ud yg .eiqfõh"

ud mrojd ud i;= foa .;af;ah

tkuqÿ isf;ys ;o fldamh fkd ne£ah

Tjqkf. fjr ksielj ixis÷fõh

Who bears within no enmity - "He has abused and beaten me,

defeated me and plundered me" - hate is quite allayed for them

Living in human society, people

often quarrel with one another.

When such conflicts occur, people

often keep thinking about the

wrongs done to them by others.

When that happens, their anger

tends to grow. But in those who

forgive and forget the wrongs

done to them, anger quickly

vanishes. They are then at peace.

5

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 5

Those who attempt to conquer hatred by

hatred are like warriors who take weapons

to overcome others who bear arms. This

does not end hatred, but gives it room to

grow. But, ancient wisdom has advocated

a different timeless strategy to overcome

hatred. This eternal wisdom is to meet

hatred with non-hatred. The method is of

overcoming hatred through non-hatred is

eternally effective. That is why that

method is described as eternal wisdom.

kys fjfrk fjrdks - iïuka;S o l=odpkx

wfjfrk p iïuka;s - ti Oïfud ikka;sfkd

ffjrh lsisoskl - ffjrfhka kï fkdisf`oa

wffjrh orlajq l, - ffjrh ÿßka ÿrefõ

fuh ikd;k oyfuls'

Never here by enmity - are those with enmity allayed,

They are allayed by amity - this is the timeless Truth.

6

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 6 .

Most of us are not prepared to

face the reality of impermanence

and death. It is because we forget

this fact that our lives are

transitory, that we quarrel with

each other, as if we are going to

live for ever. But, if we face the

fact of death, our quarrels will

come to an end. We will then

realize the folly of fighting when

we ourselves are doomed to die.

Excited by emotions our

thoughts being clouded, we

cannot see the truth about life.

When we see the truth, however,

our thoughts become free of

emotions.

mfr p k úcdkka;s - uhZfu;a; hudufi

fh p ;;a: úcdkka;s - ;f;d iïuka;s fuO.d

l,fyk f,dj jekfik nj

fkdoks;s tys t,fUk wh

fulrek yßyeá o;a l,

l,y ixisf`oah tl,

Still others do not understand - that we must perish in this world,

those who understand this - their quarrels are allayed

7

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 7

One who beauty contemplates, whose faculties are unrestrained, in food no moderation knows, is languid, who is indolent that one does Mara overthrow as wind a tree of little strength.

Those who dwell on the attractiveness

of sensual enjoyment, and live with

the senses unguarded, and are

immoderate in eating, they are

slothful and weak in perseverance and

will-power. Emotions overpower such

persons easily as the wind overpowers

a weak tree.

iqNdkqmiaisx úyrka;x - bkaøsfhiq wixjq;x

fNdckïys p wu;a;[aûx - l=iS;x ySk ùßhx

;xfj miy;s udfrd - jdf;d relaLxZj ÿín,x

rEm wruqKq iqNh is;ñka mis÷frka ixjr fkdù

lEu îfuys muk fkduoek bkak wh fndfyd w,i ù

fkdue; ùßh" iuh .ilg udre;h iev myr ù

jekishdúh fndfydu myiqj" reÿre ureyg f.dÿre ù

8

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 8

wiqNdkqmiaisx úyrka;x - bkaøsfhiq iqixjq;x

fNdckïys p u;a;[aûx - ioaOx wdroaOùßhx

;xfj kmamiy;s udfrd - jdf;d fi,xZj mín;x

rEm wruqKq wiqN is;ñka mis÷rka ixjr fj,d

lEu îfuys muk oekf.k bkak wh läir fj,d

werUq ùßh" iuh iq

9

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 9

wkslalidfjd ldidjx - fhd jF:x mßofyiai;s

wfmf;d ou iÉfpk - k fid ldidjuZry;s

flf,iqka imsßjo - mis÷rka wixjrjo

fkdienjQ f;mq, o - wysñjkafkh oerej isjqro

Those who do not deserve the stained robe

One who wears the stainless robe who's yet not free from stain, without restraint and truthfulness for the stainless robe is unfit.

A monk may be stained by

defilements, bereft of self-control

and awareness of reality. Such a

monk, though he may wear the

'stained cloth' ( the monk's robe

which has been specially coloured

with dye obtained from wild

plants), he is not worthy of such a

saintly garb.

10

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 10

fhdpjka; lidjiai - iSf,iq iqiqudysf;d

Wfmf;d ouiÉfpk - i fp ldidjuZry;s

flf,iqkaj iqkalr - mis÷rka jQ iqixjr

ienef;mq, ieujr - Wreujkafkh yeujr

The virtuous deserve the stained robe

But one who is self-cleansed of stain, in moral conduct firmly set, having restraint and truthfulness is fit for the stainless robe.

Whoever dons the 'stained cloth', being

free of defilements, who is well

conducted and tranquil within, having

emotions under control and aware of

reality, such a person is worthy of the

sacred 'stained cloth'.

11

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 11

widfr idru;sfkd - idfr pdZidroiaisfkd

f; idrxkdZê .ÉPka;s - ñÉPd ixlmam f.dprd

ksirefõ ire oel - irej ksireh l< iel

l=yl is;sú,a,l - t,an ireoï fkd,o yelafll

False Values Bar Spiritual

Progress

Conceiving the real in unreality while seeing unreal the truly real, roaming fields of thoughts ill-formed: never they at the real arrive.

A person interested in spiritual

progress must be aware of spiritual

values. It is true that material things

are also necessary. But they are not

the values to be sought after for

spiritual progress. If people were to

give prominence to material values

they cannot attain any spiritual

heights.

12

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 12

idr[ap p idrf;d [Fjd - widrx p wdidrf;d

f; idrx wê.ÉPka;s - iïud ixlmam f.dprd

ire W;=ï foa ire f,i - ksirej ye`osk tuf,i

is;=j ksjeros f,i - irejq ioyï ,n;s ksisf,i

Truth Enlightens

That which is real they know as real, that unreal, to be unreal; roaming fields of thought well-formed they at the real arrive.

The wise person who is able to recognize

the true values leading to spiritual

attainment, is capable of attaining to

spiritual heights. Such a person is

possessed of right views.

13

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 13

h:dZ.drx ÿÉPkakx - jqÜÀ iñ;súÊCO;s

tjx wNdú;x Ñ;a;x - rdf.d iñ;súÊCO;s

wksisj fiú,s l, - f.h f;fuhs jeisjg l,

nejqï is; ke;s l, - rd. jeiaig f;fuhs ieu l,

Lust Penetrates

Untrained Mind

Even as the rain does penetrate a house that's badly thatched, likewise lust does penetrate the mind uncultivated.

It is quite necessary that a house

should have a well-thatched roof.

If the thatching is weak, rain seeps

through the house. Just as a badly

thatched roof lets in the rain, the

uncultured temperament too is

open to passions. The

temperament that is not cultured

is penetrated easily by lust.

14

wdßh is;=ú,s

hul j.a.h Yamaka Vagga- 14

h:dZ.drx iqÉPkakx - jqÜÀ k iñ;súÊCO;s

tjx wNdú;x Ñ;a;x - rdf.d k iñ;s úÊCO;s

ksisf,i fiú,s l, - f.h fkdf;fuhs jeis l,

nejqï iqmqre l, - is;g rd.h fkdjos lsis l,

The Disciplined Mind

Keeps Lust Away

As rain does never penetrate a house that is well-thatched, so lust does never penetrate the mind well cultivated.

When the house is well protected by a well-thatched roof, it is not harmed by the rain, because rain-water cannot seep though it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot

be penetrated by passions.

15

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 15

bO fidp;s fmÉp fidp;s - mdmldÍ WNh;a;s fidp;s

fid fidp;s fid úy[a[;s - osiajd lïuZls,sÜGZu;a;fkd

lrk l,g mj fidalh fuf,dfõ

mrf,dj .shod fidalh jeäfõ

tf,dj;a fuf,dj;a fof,dju fidafõ

;u l< mj oel ieuúg fidafõ

The Disciplined Mind

Keeps Lust Away

As rain does never penetrate a house that is well-thatched, so lust does never penetrate the mind well cultivated.

When the house is well

protected by a well-thatched

roof, it is not harmed by the

rain, because rain-water cannot

seep though it. In the same

way, the well-cultured

temperament too does not

allow passion to come through.

Therefore, the well-cultured

temperament cannot be

penetrated by passions.

16

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 16

bO fudo;s fmÉp fudo;s - l;mq[af[d WNh;a: fudo;s

fid fudo;s fid mfudo;s - osiajd lïuZúiqoaçu;a;fkd

lrk l,g msk i;=gqh fuf,dfõ

mrf,dj .shod jeämqr ;=gqfõ

fof,dju i;=ák ksf;dru .;fõ

msßisÿ msk oel ieuúg ;=gqfõ

Good Deeds Bring Happiness

Here one joys, one joys hereafter, in both ways does the merit-maker joy; one joys and one rejoices, one's own pure kammas seeing.

A wise person does good deeds. Having

done those good deeds he rejoices here in

this world. He rejoices in the life after as

well. Seeing the purity of his virtuous

actions, he rejoices. He is thoroughly joyous

seeing the goodness of his deeds.

17

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 17

bO ;mam;s fmÉp ;mam;s - mdmldÍ WNh;a: ;mam;s

mdmx fu l;kaZ;s ;mam;s - ysfhHd ;mam;s ÿ.a.;sx .f;d

;efõh wl=i,a l< wh fuf,dfõ

;efõh tf,djos ÿ.;sh yuqfõ

tf,dj;a fuf,dj;a ;eú ;eú ÿlafõ

l< ;u wl=i,a oel oel ÿlafõ

Evil Action Leads to Torment

Here one burns, one burns hereafter, in both ways does the evil-doer burn; evil I've done, remorsefully one burns, and more one burns passed to realms of woe.

Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought "I

have done evil deeds

18

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 18

bO kkao;s fmÉp kkao;s - l;mq[af[d WNh;a: kkao;s

mq[a[x fu l;kaZ;s kkao;s - ysfhHd kkao;s iq.a.;sx .f;d

iem we; fuf,djos mska l< whgd

mrf,dj .sh od iemuh tugd

tf,dj;a fuf,dj;a iem ,en l

19

wdßh is;=ú,s

hul j.a.h Yamaka Vagga- 19

nyqïZms fp iys;x Ndiudfkd - k ;lalfrd fyd;s kfrd mu;af;d

f.dfmdZ j .dfjd .Khx mfrix - k Nd.jd idu[a[iai fyd;s

.shuqÿ mrf;rg ;=ka msglh bf.k

lsh;;a fndfydu w.Kd nk" is;a wefok

fkdums,smoshs kï Tyq tA wk.s nk

ysñ ke; oyu wka.j /ls f.dm¨ fuk

Fruits of Religious Life Through

Practice

Though many sacred texts he chants the heedless man's no practiser, as cowherd counting other's kine in samanaship he has no share.

Some persons may know the words of the

Buddha extensively and can repeat it all. But

through utter neglect they do not live up to

it. In consequence they do not reach any

religions attainments. They do not enjoy the

fruit of the recluse life. This is exactly like

the way of life of a cowherd who looks after

another's cattle. The cowherd takes the

cattle to the pastures in the morning, and in

the evening he takes them back to the

owner's house. He gets only the wages.

20

wdßh is;=ú,s

hul j.a.h Yamaka Vagga - 20

wmamïZms fp iys;x Ndiudfkd - Oïuiai fyd;s wkqOïupdÍ

rd.x p fodix p mydh fudyx - iïumamcdfkd iqúuq;a;Ñ;af;d

wkqmdoshdfkd bO jd yqrx jd - i Nd.jd idu[a[iai fyd;s

wvqjqj kuqÿ ;=ka msgflka ,;a oekqu

msysghs kï oyfu ÿrefldg nfj we¿u

fkdlsfm;" fkdue; fudayh" ke; f,dfj ne÷u

ysñfjhs" Tyqg ksisf,i m, uyK ou

Practice Ensures Fulfilment

Though few of the sacred texts he chant in Dhamma does his practice run, clear of delusion, lust and hate, wisdom perfected, with heart well-freed.

A true seeker of truth through he may

speak only little of the Buddha's word.

He may not be able to recite

extensively from religious texts. But, if

he belongs to the teaching of the

Buddha assiduously, lives in accordance

with the teaching of the Buddha, if he

has got rid of passion, ill-will and

delusion, he has well penetrated

experience and is free from clinging to

worldly things, he is a partaker of the

life of a renunciate.