Theosophical University Press Online Edition
1. All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with an impure mind one speaks or acts, suffering follows him in the same way as the wheel follows the foot of the drawer (of the chariot).
2. All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves him.
3. The hatred of those who harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is never appeased.
4. The hatred of those who do not harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is easily pacified.
5. Through hatred, hatreds are never appeased; through non-hatred are hatreds always appeased — and this is a law eternal.
6. Most people never realize that all of us here shall one day perish. But those who do realize that truth settle their quarrels peacefully.
7. The pleasure-seeker who finds delight in physical objects, whose senses are unsubdued, who is immoderate in eating, indolent and listless, him Mara (the Evil One) prevails against, as does the monsoon wind against a weak-rooted tree.
8. He who perceives no pleasure in physical objects, who has perfect control of his senses, is moderate in eating, who is unflinching in faith, energetic, him Mara does not prevail against any more than does the wind against a rocky mountain.
9. He who dons the yellow robe without even cleansing himself of sensuality, who is devoid of self-restraint and truthfulness, is indeed not fit for the yellow robe.
10. He who is purged of all sensuality, firmly established in moral virtues, possessed of self-restraint and truthfulness, is indeed fit for the yellow robe.
11. Those who take the non-real for the real and the real for the non-real and thus fall victims to erroneous notions, never reach the essence of reality.
12. Having realized the essential as the essential and the nonessential as the nonessential, they by thus following correct thinking attain the essential.
13. As the monsoon rain pierces through the roof of an ill-thatched house, so lust enters the undisciplined mind.
14. As the monsoon rain does not enter a well-thatched house, so lust does not enter a well-disciplined mind.
15. The sinner laments here, laments hereafter, and he laments in both worlds. Having seen himself sullied by his sinful deeds, the evildoer grieves and is afflicted.
16. The doer of wholesome deeds rejoices here and rejoices hereafter; thus he rejoices in both places. Having beheld his pure deeds he rejoices exceedingly.
17. He repents here, repents hereafter, the evildoer repents in both worlds. "Evil has been committed by me," thinking thus he repents. Having taken the path of evil he repents even more.
18. He rejoices here, he rejoices hereafter, the doer of wholesome deeds rejoices in both worlds. "Good has been committed by me," thinking thus he rejoices. Having taken the celestial path, he rejoices exceedingly.
19. A heedless man, though he utters much of the Canon, but does not act accordingly, is like unto a cowherd who counts the cattle of others. He is, verily, not a sharer of the fruit of the monastic life.
20. A man, though he recites only a little of the Canon, but acts according to the precepts of the Sacred Law, who, having got rid of lust, hatred and delusion, has firmly established himself in liberated thought, and clinging to no worldly possessions here or hereafter — such a one becomes indeed a sharer of the true fruit of the monastic life.
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