Yamaka Vagga – The Pairs

The Opening Chapter of the Dhammapada: Verses 1–20 on Mind, Hatred, and the Path to Nibbāna

Buddha (c. 5th century BCE) | 20 verses | Pali Canon | Khuddaka Nikāya | Theravada Buddhism | Free PDF (public domain)

The Dhammapada, a collection of 423 verses in Pali, is the most widely read and beloved Buddhist scripture outside the canonical sutras. Its first chapter, Yamaka Vagga (The Chapter of Pairs), consists of just twenty verses – but these twenty verses contain the entire core of the Buddha’s teaching. The title “Yamaka” means “pairs” or “twins,” referring to the contrasting pairs of conditions (mind/heart, hatred/love, heedfulness/heedlessness) that determine human destiny. The chapter opens with the famous declaration: “Mind precedes all mental states. Mind is their chief; they are all mind‑made.” It then contrasts the fool and the wise, the enemy and the friend, the heedless and the heedful. The Yamaka Vagga establishes the psychological foundation of Buddhism: our suffering or happiness is not caused by external forces but by the quality of our own mind. This article presents the full text of the first twenty verses in Pali and English translation, explains each verse in its traditional context, explores the chapter’s major themes, and discusses why these ancient verses remain a practical guide to inner peace.

The Dhammapada – A Buddhist Scripture for All

The Dhammapada is part of the Sutta Pitaka (the Buddha’s discourses) in the Pali Canon, specifically in the Khuddaka Nikāya (“Minor Collection”). The title means “Words of Dhamma” or “Path of Truth.” It is a collection of aphorisms, many of which were spoken by the Buddha on specific occasions. Unlike lengthy sutras, the Dhammapada is memorisable, portable, and direct – making it the perfect introduction to Buddhism for laypeople and monastics alike. It has been translated into almost every major language. The Yamaka Vagga serves as the gateway: it establishes the fundamental law of karma (action and its fruit) and the primacy of the mind.

Traditional setting: The Buddha spoke the first verse of the Dhammapada (Manopubbaṅgamā dhammā…) in reference to the monk Cakkhupāla, who became blind but attained arahantship. The verse emphasises that evil follows a corrupt mind like a cart follows an ox.

Yamaka Vagga – Verses 1–20 (Pali & English)

Below are the complete twenty verses of the Yamaka Vagga. The Pali text is given in Roman script, followed by a clear English translation (adapted from the classic translation by Acharya Buddharakkhita and others in the public domain).

1. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce paduṭṭhena, bhāsati vā karoti vā,
Tato naṁ dukkhamanveti, cakkaṁva vahato padaṁ.

Mind precedes all mental states. Mind is their chief; they are all mind‑made. If one speaks or acts with a corrupt mind, suffering follows, like the wheel follows the ox’s foot.

2. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce pasannena, bhāsati vā karoti vā,
Tato naṁ sukhamanveti, chāyāva anapāyinī.

Mind precedes all mental states. Mind is their chief; they are all mind‑made. If one speaks or acts with a pure mind, happiness follows, like a shadow that never leaves.

3. “Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me”;
Ye taṁ upanayhanti, veraṁ tesaṁ na sammati.

“He abused me, he struck me, he overpowered me, he robbed me.” Those who harbour such thoughts do not still their hatred.

4. “Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me”;
Ye taṁ na upanayhanti, veraṁ tesūpasammati.

“He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbour such thoughts still their hatred.

5. Na hi verena verāni, sammantīdha kudācanaṁ;
Averena ca sammanti, esa dhammo sanantano.

Hatred is never appeased by hatred in this world. By non‑hatred alone is hatred appeased. This is an eternal law.

6. Pare ca na vijānanti, mayamettha yamāmase;
Ye ca tattha vijānanti, tato sammanti medhagā.

Others do not realise that one day we all must die. But those who realise this settle their quarrels.

7. Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ;
Bhojanamhi cāmattaññuṁ, kusītaṁ hīnavīriyaṁ,
Taṁ ve pasahati māro, vāto rukkhaṁva dubbalaṁ.

One who lives contemplating pleasant things, with senses unrestrained, immoderate in food, lazy, and lacking energy – Māra (the tempter) overthrows such a person, as wind throws down a weak tree.

8. Asubhānupassiṁ viharantaṁ, indriyesu susaṁvutaṁ;
Bhojanamhi ca mattaññuṁ, saddhaṁ āraddhavīriyaṁ,
Taṁ ve nappasahati māro, vāto selamva pabbataṁ.

One who lives contemplating the impurity of things, with senses restrained, moderate in food, faithful, and energetic – Māra cannot overthrow such a person, as wind cannot shake a mountain of rock.

9. Anikkasāvo kāsāvaṁ, yo vatthaṁ paridahissati;
Apeto damasaccena, na so kāsāvamarahati.

One who is not free from defilements but wears the yellow robe, lacking self‑restraint and truthfulness, is unworthy of the yellow robe.

10. Yo ca vantakasāvassa, sīlesu susamāhito;
Upeto damasaccena, sa ve kāsāvamarahati.

But one who has discarded defilements, established in virtue, endowed with self‑restraint and truthfulness – that person is truly worthy of the yellow robe.

11. Asāre sāramatino, sāre cāsāradassino;
Te sāraṁ nādhigacchanti, micchāsaṅkappagocarā.

Those who mistake the unessential for the essential, and the essential for the unessential, dwelling in wrong thoughts, never reach the essential.

12. Sārañca sārato ñatvā, asārañca asārato;
Te sāraṁ adhigacchanti, sammāsaṅkappagocarā.

Those who know the essential as essential, and the unessential as unessential, dwelling in right thoughts, reach the essential.

13. Yathā agāraṁ ducchannaṁ, vuṭṭhī samativijjhati;
Evaṁ abhāvitaṁ cittaṁ, rāgo samativijjhati.

As rain penetrates a poorly thatched house, so lust penetrates an undeveloped mind.

14. Yathā agāraṁ suchannaṁ, vuṭṭhī na samativijjhati;
Evaṁ subhāvitaṁ cittaṁ, rāgo na samativijjhati.

As rain does not penetrate a well‑thatched house, so lust does not penetrate a well‑developed mind.

15. Idha socati pecca socati, pāpakārī ubhayattha socati;
So socati so vihaññati, disvā kammakiliṭṭhamattano.

The evil‑doer grieves here, and grieves hereafter. He grieves in both worlds. He grieves and is afflicted, seeing his own impure deeds.

16. Idha modati pecca modati, katapuñño ubhayattha modati;
So modati so pamodati, disvā kammavisuddhimattano.

The doer of good rejoices here, and rejoices hereafter. He rejoices in both worlds. He rejoices and delights, seeing his own pure deeds.

17. Idha tappati pecca tappati, pāpakārī ubhayattha tappati;
“Pāpaṁ me katan”ti tappati, bhiyyo tappati duggatiṁ gato.

The evil‑doer burns here, and burns hereafter. He burns in both worlds. Thinking, “Evil have I done,” he burns. And he burns even more when gone to a woeful state.

18. Idha nandati pecca nandati, katapuñño ubhayattha nandati;
“Puññaṁ me katan”ti nandati, bhiyyo nandati suggatiṁ gato.

The doer of good delights here, and delights hereafter. He delights in both worlds. Thinking, “Good have I done,” he delights. And he delights even more when gone to a happy state.

19. Bahumpi ce saṁhita bhāsamāno, na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṁ paresaṁ, na bhāgavā sāmaññassa hoti.

Though one recites many sacred texts, if one is heedless and does not act accordingly, that person, like a cowherd who counts others’ cattle, has no share in the holy life.

20. Appampi ce saṁhita bhāsamāno, dhammassa hoti anudhammacārī;
Rāgañca dosañca pahāya mohaṁ, sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṁ vā, sa bhāgavā sāmaññassa hoti.

Though one recites only a little of the sacred texts, if one lives in accordance with the Dhamma, abandoning lust, hatred, and delusion, clearly comprehending, with a mind well freed, not clinging to this world or the next – that person has a share in the holy life.

Major Themes – The Core of the Buddha’s Teaching

The twenty verses of the Yamaka Vagga introduce several foundational Buddhist doctrines, each explained through the “pair” structure.

1. Mind as the Forerunner (Verses 1–2)

• The Buddha places psychology before metaphysics. Our mental state – whether corrupted or pure – determines the quality of our actions and their consequences. Happiness and suffering are not handed down by gods but generated by our own mind. This is the essence of the law of karma (action and fruit).

2. Hatred and Non‑Hatred (Verses 3–5)

• Verse 5 is one of the most quoted lines in Buddhism: “Hatred is never appeased by hatred. By non‑hatred alone is hatred appeased.” This is a direct teaching on forgiveness and the futility of revenge. The “eternal law” (sanantano dhammo) means this principle holds true in all times and places.

3. Heedfulness vs. Heedlessness (Verses 7–8, 13–14)

• Verses 7–8 contrast the lazy, sensual person (overthrown by Māra like a weak tree) with the energetic, restrained person (unmoved like a mountain). Verses 13–14 use the metaphor of a thatched house: an untrained mind lets lust seep in; a trained mind keeps it out.

4. The True Monk (Verses 9–10)

• Outward signs (the yellow robe) mean nothing without inner purity. True renunciation is freedom from defilements, not cloth.

5. Essential vs. Unessential (Verses 11–12)

• A critique of misplaced priorities: many chase wealth, status, or rituals (unessential) while neglecting virtue, meditation, and wisdom (essential). Right view (sammādiṭṭhi) is the ability to distinguish the two.

6. Present and Future Consequences (Verses 15–18)

• Karma produces results in this very life (“here”) and in future lives (“hereafter”). The evil‑doer burns with remorse; the good person delights. There is no external judge – the mind is the witness.

7. Quality over Quantity (Verses 19–20)

• The closing pair demolishes the notion that intellectual or scriptural mastery alone leads to liberation. A little practice of the Dhamma, lived authentically, outweighs mere recitation. This is a direct challenge to priestly Brahminism, where memorisation of the Vedas was considered supreme.

Commentarial note: Verse 5 (Na hi verena verāni) was spoken by the Buddha when a group of monks were being harassed by bandits. The Buddha advised forgiveness, not retaliation. The bandits later became his disciples.

Commentary and Traditional Stories

The Dhammapada commentary (Dhammapadaṭṭhakathā) provides elaborate backstories for each verse. Some of the most famous come from the Yamaka Vagga:

• Verse 1 – The monk Cakkhupāla: A senior monk who became blind due to excessive walking meditation. While other monks disturbed him, he remained calm and attained arahantship. The Buddha saw him and uttered the verse, explaining that suffering follows evil actions like a wheel follows an ox.
• Verse 5 – The bandits of the forest: A group of monks were repeatedly robbed and threatened by bandits. They complained to the Buddha, who taught them to respond with loving‑kindness. The bandits eventually converted and became monks themselves.
• Verse 13‑14 – The novice monk Saṃkicca: A young monk with a well‑trained mind could not be tempted by beautiful women who tried to seduce him. The verse on the well‑thatched house was spoken in reference to his invincible mindfulness.
• Verse 19‑20 – The two monks who memorised the Dhamma: Two monks – one who memorised much but did not practise, another who memorised little but practised diligently. The Buddha praised the latter, teaching that practical realisation is superior to intellectual learning alone.

These stories illustrate that the Dhammapada is not abstract philosophy but situational teaching – the Buddha’s responses to real human dilemmas.

The Yamaka Vagga in World Literature

The opening verses of the Dhammapada have influenced not only Buddhist cultures but also Western thinkers, poets, and psychologists. The line “Mind precedes all mental states” (Manopubbaṅgamā dhammā) has been compared to the modern psychological insight that our interpretations shape our reality. The verse on hatred (Verse 5) was quoted by Mahatma Gandhi, Martin Luther King Jr., and the Dalai Lama as a universal principle of non‑violence. In the 19th century, the Dhammapada was translated into English by F. Max Müller and others, and it deeply influenced the Transcendentalists (Thoreau, Emerson) and later the Beat poets (Allen Ginsberg, Jack Kerouac).

Henry David Thoreau wrote in Walden: “One may almost doubt if the wisest man has learned anything of absolute value by living. The ancient philosophers, the Vedas, the Dhammapada, have said the same thing.” He owned a copy of the Dhammapada and quoted it approvingly.

Why Read the Yamaka Vagga Today?

These twenty verses, less than a page in length, contain a complete manual for mental training. They are not speculative but practical: every verse can be tested in one’s own life.

• For anger management: Verse 5 is a direct antidote. Next time you feel hatred, recall: “Hatred never ceases by hatred; by non‑hatred alone does it cease.” Try it for a week.
• For self‑responsibility: Verses 1–2 remind us that no external person or circumstance causes our suffering – only our mind’s reaction. This is empowering, not blaming.
• For distinguishing essential from unessential: In a consumer society, we are constantly told to chase the unessential. Verse 11 is a wake‑up call.
• For spiritual practice: Verses 19–20 warn against the trap of spiritual materialism – reading many books but not living the teachings.

A practical suggestion: Memorise one verse from the Yamaka Vagga each week. Recite it daily, reflect on it, and observe how it changes your mind. After twenty weeks, you will have internalised the heart of the Buddha’s teaching.

Comparison – Dhammapada vs. Other Ethical Aphorisms

Dhammapada (Yamaka Vagga)

• Emphasis: Mind as forerunner
• Solution to hatred: Non‑hatred (forgiveness)
• View of self: Anatman (no permanent self)
• Goal: Nibbāna (end of suffering)

Bhagavad Gita

• Emphasis: Duty (svadharma), surrender to Krishna
• Solution to hatred: Devotion, equanimity
• View of self: Ātman (eternal self)
• Goal: Moksha (liberation, unity with Brahman)

Meditations (Aurelius)

• Emphasis: Reason, rational control
• Solution to hatred: Stoic indifference
• View of self: Rational mind part of universal Logos
• Goal: Ataraxia (tranquillity)

All three teach inner transformation, but the Dhammapada is unique in its radical focus on the mind as the sole maker of both bondage and freedom.

Free PDFs and Online Resources

The Dhammapada, including the Yamaka Vagga, is in the public domain in most countries (the original Pali is ancient, and many translations are also public domain or open license). Below are trusted sources for free, legal downloads.

• Project Gutenberg (gutenberg.org): Search for “Dhammapada” – find translations by F. Max Müller (Sacred Books of the East) and others.
• Internet Archive (archive.org): Contains many editions, including the popular translation by Acharya Buddharakkhita (public domain).
• Access to Insight (accesstoinsight.org): A Theravada Buddhist website offering free translations, including Thanissaro Bhikkhu’s version (copyrighted but freely distributed for non‑commercial use).
• SuttaCentral (suttacentral.net): Scholarly editions, parallel Pali‑English, free and open access.
• Sacred Texts (sacred-texts.com): Multiple translations, including the classic by Viggo Fausböll (the first European translation).

Recommended free translation: Acharya Buddharakkhita’s “Dhammapada: The Buddha’s Path of Wisdom” (1985, Buddhist Publication Society) – accurate, readable, and legally distributed as a free PDF by the BPS.

References & Further Reading

• The Dhammapada – Pali text edited by O. von Hinüber and K. R. Norman (Pali Text Society).
• Acharya Buddharakkhita, Dhammapada: The Buddha’s Path of Wisdom (Buddhist Publication Society, free PDF).
• F. Max Müller (trans.), The Dhammapada: A Collection of Verses (Sacred Books of the East, Vol. 10, Oxford University Press, 1881).
• Thanissaro Bhikkhu (trans.), Dhammapada: A Translation (Access to Insight, free online).
• Narada Thera (trans.), The Dhammapada (Buddhist Missionary Society, Malaysia).
• John Ross Carter & Mahinda Palihawadana, The Dhammapada: A New English Translation with the Pali Text (Oxford University Press, 2000).
• “Dhammapada” – Wikipedia (for historical and contextual background).
• Dhammapadaṭṭhakathā (Commentary) – English translations by E. W. Burlingame, Buddhist Legends (Harvard Oriental Series).

For scholarly and educational purposes. All rights to translations belong to respective publishers. The Pali text is in the public domain. Free distribution of the Dhammapada is encouraged in the Buddhist tradition.