Manasā ce Pasannena,
Bhāsati vā karoti vā,
tato naṃ sukhamanveti,
Dhamma is mind-preceded, 諸法被心所前導，
Dhamma is mind-mastered, mind-produced,
If one speaks or acts by purified mind,
Thus happiness follows him, 如此，幸福快樂跟隨著他
Like the never departing shadow (follows him).
A. 《法句經》卷1〈9 雙要品〉：
(CBETA, T04, no. 210, p. 562, a15-16)
C. Mind foreruns (all good) conditions, mind is chief, mind-made are they; if one speaks or acts with pure mind, because of that, happiness follows him, even as the shadow never leaves.
(Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文)
manopubbaṅgammā: manopubbaṅgamma-, Adj.: preceded by mind. Compound of
mano: manas-, N.n.: mind. The compound form: mano.
pubbaṅgamma-, Adj.: preceded. This is itself a compound of two words:
pubbaṃ. Adv.: before. The compound form: pubbaṅ.
gamma-, Adj., ger.: going. Derived from the verb gam- (to go).
Nom.Pl. = manopubbaṅgammā.
dhammā: dhamma-, N.m.: here does not mean Buddha's teaching, but should be interpreted rather as "mental phenomena". Nom.Pl. = dhammā.
manoseṭṭhā: manoseṭṭha-, Adj.: having mind as a master.
Compound of two words:
mano: explained above.
seṭṭha-, Adj.: best, excellent.
Thus the compound literally means "having the mind as the best".
Nom.Pl. = manoseṭṭhā.
manomayā: manomaya-, Adj.: created by mind.
Compound of two words:
mano: explained above
maya-, Adj.: made of, created by, consisting of, produced by.
Nom.Pl. = manomayā.
manasā: manas-, N.n.: mind. Inst.Sg. = manasā.
ce, part.: conditional particle "if".
pasannena: pasanna-, Adj.: purified, clear, bright; p.p. of the verb sad- (to become bright or purified) preceded by the strengthening prefix pa-. Ins.Sg. = pasannena.
bhāsati: Verb bhās-, to speak. 3.Sg.act.in.pres. = bhāsati.
vā, conj.: or.
karoti: Verb kar-, to do, to act, to perform. 3.Sg.act.in.pres. = karoti.
tato, Adv.: originally Abl.Sg. of tat- (it), literally "from that". Because of that, thence, thereupon, afterwards.
naṃ: ena-, pron. In Pali used only in Acc.Sg.m. = naṃ (him).
sukham:(sukha-, N.n.: happiness. Nom.Sg.) = sukhaṃ(acc. 受格) .
anveti: verb i-, to go, preceded by prefix anu- (with, along, following). 3.Sg.act.in.pres. = anveti.
chāyā: chāyā-, N.f.: shadow. Nom.Sg. = chāyā.
va, enc.: as if, like.
anapāyinī: anapāyin-, Adj.: non-departing. Possessive form of the word apāya (separation, loss) preceded by negative particle an- (not). The word apāya is derived from the verb i-, to go, preceded by the prefix apa- (away from). Nom.Sg.f. = anapāyinī.
Most of this verse is identical with DhP 1. Please, see DhP 1 for the notes on the first four lines of this verse.
We will talk about the last line, a clause chāyā va anapāyinī (like a never departing shadow). Chāyā (shadow) is in nominative case, because it is the subject of the sentence. The verb is omitted (again, the verb anveti is implied).
We talked about the enclitic va (as, like) in DhP 1, therefore we will not mention it again here.
The last word anapāyinī (never departing) is an attribute to the subject. It agrees with it in case -- it is in nominative.
This verse is closely related to the previous one (DhP 1). If the mind is purified, the mental phenomena it creates are also pure. Therefore, joy and happiness follow as surely as suffering and sorrow in case of a defiled mind. As we can see from these two verses, happiness and suffering depends on us entirely, on our own minds, on the thoughts that we are harboring. There is no other way to happiness then purification of mind and ultimately, in destroying all the defilement completely and reaching the highest goal, the awakenment of Nirvana.
Manopubbaṅgammā dhammāManoseṭṭhā manomayā
manasa ce pasannena bhasati va karoti va
tato nam sukham anveti chaya va anapayani.
第三句是一個〔主詞+動詞+受詞〕的句型，sukham anveti nam安樂跟隨著他，後面以一個子句來形容動詞〔跟隨〕，〔如不分離的影子〕