In plain words
So man's good and bad depend on his thoughts.
These thoughts are of two kinds. One is the pure thought; the other, the impure thought. Always looking for the faults of others, wishing harm to others, tormenting others, giving sorrow to others, forgetting divinity, trusting in impurity: to fold one's thoughts into acts of this kind is the working of the impure thought. But at the very start these impure thoughts may seem a joy to one. One's own acts may look good to one. But later on they lead into great danger. When we plan harm for others, it may do the others some harm; but it turns back and brings harm in many ways upon the very one who planned it. So we must regard reviling others, censuring others and tormenting others as a great sin. So the working of thoughts shows itself in man moment by moment.
‘Saṅkalpa vikalpakātmakam manaḥ’: the mind's nature is not only made of thought and counter-thought; it keeps turning these thoughts over without end. So we must give no room at all to bad thoughts. Wishing for the welfare of others, the joy of others and the good of the world, we must hold good counsels and good reflections through thinking of God, and find the way for our life to reach a good end. This alone is the chief fruit of the mind. All objects too are forms of thought. This world of the five elements, this body, is a form of thought. This whole world has come forth from thought alone. That is why ‘mano mūlam idaṃ jagat’ is said: the whole world is a form of the mind. These thoughts can travel from man to man. These thoughts are very powerful. They can bring the world itself to a standstill. They can take the world itself into their hands. They can move this very world. Not recognising the power of such thoughts, not weighing each thought that arises as to what lasts and what passes, we let all our thoughts go free somehow. That is why man falls into so many hardships, losses, sorrows and griefs.