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22.
306
abhuuta-vaadii nirayaM upeti
yo vaa pi katvaa na karomi ch'aaha
ubho pi pechcha samaa bhavanti
nihiina-kammaa manujaa parattha.
- He who speaks untruth goes to hell, as does he who, having done something, says, "I didn't do it." Men of ignoble behaviour, they both end up the same in the next world. (Ⅰ) - The man who utters a falsehood goes to the woeful state (hell), as does he who having committed an act says, "I did not commit it." After death both these men of contemptible deeds become equal in the next world. (Ⅱ)
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22.
307
kaasaava-kaNThaa bahavo paapa-dhammaa asaññataa
paapaa paapehi kammehi nirayaM te upapajjare.
- Many of those dressed in the yellow robe are evil and unrestrained, and the evil end up in hell because of their evil deeds. (Ⅰ) - Many of those who wear the saffron robe are of evil character and unrestrained. These evildoers are born in hell by reason of their sinful deeds. (Ⅱ)
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22.
308
seyyo ayo-guLo bhutto tatto aggi-sikh'uupamo
yaM che bhuñjeyya du-ssiilo raTTha-piNDam asaññato.
- It is better to swallow a red-hot, flaming iron ball than for an unrestrained and immoral person to eat the alms food of the land. (Ⅰ) - It is far better for an irreligious and unrestrained monk to swallow a flaming ball of red-hot iron than to feed on the alms of the people. (Ⅱ)
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22.
309
chattaari Thaanaani naro pamatto
aapajjati para-daar'uupasevii
apuñña-laabhaM na nikaama-seyyaM
nindaM tatiyaM nirayaM chatutthaM.
- The thoughtless man who consorts with another man's wife encounters four things - accumulation of demerit, disturbed sleep, thirdly disgrace, and hell fourth. (Ⅰ) - Four wretched conditions befall the heedless man who commits adultery: demerit, broken sleep, scorn as third, and birth in hell as fourth. (Ⅱ)
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22.
310
apuñña-laabho cha gatii cha paapikaa
bhiitassa bhiitaaya ratii cha thokikaa
raajaa cha daNDaM garukaM paNeti
tasmaa naro para-daaraM na seve.
- Accumulation of demerit, a bad rebirth and the slight pleasure of a frightened man and a frightened woman - while the authorities impose a severe penalty too. Therefore a man should not consort with another man's wife. (Ⅰ) - There is the acquirement of demerit as well as of rebirth in an evil state; even the fleeting pleasure of the man in the arms of the woman is accompanied by fear; and, moreover, the penalty inflicted by the Raja is heavy. Therefore, a man should not commit adultery. (Ⅱ)
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22.
311
kuso yathaa du-ggahito hattham ev'aanukantati
saamaññaM du-pparaamaTThaM nirayaay-upakaDDhati.
- In the same way that a wrongly handled blade of grass will cut one's hand, so a badly fulfilled life in religion will drag one down to hell. (Ⅰ) - Just as a blade of kusa grass when wrongly handled cuts the hand, so does asceticism when wrongly practiced drag one to the woeful state. (Ⅱ)
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22.
312
yaM kiñchi sithilaM kammaM sankiliTThaM cha yaM vataM
sankassaraM brahma-chariyaM na taM hoti maha-pphalaM.
- Lax behaviour, broken observances and dubious chastity - these are on no great benefit. (Ⅰ) - Any act performed halfheartedly, any religious rite observed improperly, or continence reluctantly practiced none of these produces great fruit. (Ⅱ)
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22.
313
kayiraa cha kayiraath'enaM daLham etaM parakkame
sithilo hi paribbaajo bhiyyo aakirate rajaM.
- If it ought to be done, then do it; apply yourself to it strenuously. A lax man of religion just spreads even more dust. (Ⅰ) - If anything ought to be done, let a man perform that deed with all his might; an ascetic who is lax scatters more and more dust (of passion). (Ⅱ)
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22.
314
akataM du-kkaTaM seyyo pachchhaa tappati du-kkaTaM
kataM cha su-kataM seyyo yaM katvaa n'aanutappati.
- A bad action is best left undone. One is punished later for a bad action. But a good deed is best done, for which one will not be punished for doing it. (Ⅰ) - An evil act is better left undone, for that evil deed causes torment afterwards. It is better to perform a good deed; by performing it one does not repent later. (Ⅱ)
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22.
315
nagaraM yathaa pachch'antaM guttaM santara-baahiraM
evaM gopetha attaanaM khaNo vo maa upachchagaa
khaN'aatiitaa hi sochanti nirayamhi samappitaa.
- Guard yourself like a frontier town, guarded inside and out. Don't let a moment slip you by. Those who have missed their opportunity grieve for it when they end up in hell. (Ⅰ) - As a frontier city, well-guarded within and without, so guard yourself. Do not lose a single moment, for those who let opportunity slip away do indeed grieve when they are born in the woeful state (hell). (Ⅱ)
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22.
316
alajjitaaye lajjanti lajjitaaye na lajjare
michchhaa-diTThi-samaadaanaa sattaa gachchhanti du-ggatiM.
- Ashamed of what is not a matter for shame, and not ashamed of what is, by holding to wrong views people go to a bad rebirth. (Ⅰ) - Those who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be, such men, embracing erroneous views, enter the woeful path. (Ⅱ)
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22.
317
abhaye bhaya-dassino bhaye ch'aabhaya-dassino
michchhaa-diTThi-samaadaanaa sattaa gachchhanti du-ggatiM.
- Seeing danger where there is no danger, and not seeing danger where there is, by holding to wrong views people go to a bad rebirth. (Ⅰ) - Those who are fearful when there is no cause for fear, and feel no fear when they should, such men, embracing erroneous views, enter the woeful path. (Ⅱ)
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22.
318
avajje vajja-matino vajje ch'aavajja-dassino
michchhaa-diTThi-samaadaanaa sattaa gachchhanti du-ggatiM.
- Seeing a fault in what is not a fault, and not seeing a fault in what is, by holding to wrong views people go to a bad rebirth. (Ⅰ) - Those who imagine error where there is none, and do not see it where it does exist, such men, embracing false views, enter the woeful path. (Ⅱ)
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22.
319
vajjaM cha vajjato ñatvaa avajje cha avajjato
sammaa-diTThi-samaadaanaa sattaa gachchhanti su-ggatiM.
- Recognising a fault as a fault, and what is not a fault as not one, by holding to right views people go to a good rebirth. (Ⅰ) - Those who discern error as error and truth as truth, such men, embracing right views, enter the path of bliss. (Ⅱ)
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