Manōpubbangamā Dhammā..

May 5, 2018

Manō pubbangamā dhammā                                           Manō pubbangamā dhammā  
manō setthā manōmayā                                                    manō setthā manōmayā
manasā cē padutthēna                                                       manasā cē pasannēna

bhāsati vā karoti vā                                                              bhāsati vā karoti vā
tatō nam dukkhamanvēti                                                  tatō nam sukhamanvēti
cakkamva vahatō padam.                                                chāyāva anapāyani.

(Dhammapada verses 1 and 2)

1. These two verses encompass the key idea in Buddha Dhamma: That mind is at the forefront. This whole world is made of the mind and has the mind as the basis for everything.

  •  Manō is of course the mind.  Dhammā are the energies that the mind generates (via javana power), and those dhammā then give rise everything in this world – whether living or inert. This analysis can go to very deep levels; for the basis of that analysis, see, “What are rūpa? – Dhammā are rūpa too!“.
  • Pubbangama (pubba + anga) means what comes first. The first line (in both verses) says, all dhammā that give rise to everything in this world are created by the mind. The second line says, everything is prepared (settā) and is a manifestation of the mind (manōmayā).

2. Depending on whether one speaks (bhāsati) and acts (karōti) with a defiled (padutta) or a pleasant (pasanna, Sinhala is prasanna) mind, those dhammā that are generated by the mind lead to (tatō nam) things that cause suffering (dukkhamanvēti), or happiness (sukhamanvēti).

  • In the case of a defiled mind (acting with lōbha, dōsa, mōha), suffering will follow one just as a wheel of a cart follows the footsteps of the ox pulling it (cakkamva vahatō padam).
  • In the case of a pleasant, moral mind (acting with alōbha, adōsa, amōha), happiness will follow one just as one’s shadow follows oneself (chāyāva anapāyani).

3. These two verses can be interpreted in the mundane way, as basically outlined in #2 above. Any given task should be done with an undefiled mind, and that will always lead to a pleasant and joyous state of mind.

  • It can also be interpreted in a deeper sense: Thoughts, speech, and actions done with a defiled mind (lōbha, dōsa, mōha) can lead to births in the apāyās and thus to much suffering. Those done with a pleasant mind (alōbha, adōsa, amōha) will lead to births in the “good realms”, and will eventually lead to Nibbāna, end of all suffering.
  • The first several subsections of the “Living Dhamma“, discuss the mundane aspects, which provide the background needed to go to the deeper aspects discussed in the latter subsections.

4. Now we can loosely translate the two verses as follows:

  • All phenomena have mind as their forerunner; they all are mind-made.  If one speaks or acts with an evil mind (i.e., engages in dasa akusala), suffering (dukha) follows one just as the wheels of a cart follow the footsteps of the ox that is pulling the cart.
  • All phenomena have mind as their forerunner; they all are mind-made. If one speaks or acts with a purified mind (i.e., engages in dasa kusala and punna kamma), happiness (sukha) follows one like the shadow that always follows one. That is the source of “nirāmisa sukha“, which eventually leads to Nibbāna.

I found a youtube video with the Pāli recital; it may take a minute to download. The two verses start respectively at 0.30 and 2.18 minutes:

Print Friendly, PDF & Email