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12.
157
attaanaM che piyaM jaññaa rakkheyya naM surakkhitaM
tiNNaM aññataraM yaamaM paTi jaggeyya paNDito.
- Knowing that one is dear to oneself, one should guard oneself well. For one out of the three watches of the night a wise man should keep watch. (Ⅰ) - If a man esteems the self, let him guard himself with great care. Let the wise man keep vigil over himself, in one of the three watches (of life or of the night). (Ⅱ)
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12.
158
attaanam eva paThamaM patiruupe nivesaye
ath'aññam anusaaseyya na kilisseyya paNDito.
- First he should establish himself in what is right. Then if he teaches others, the wise man will not be corrupted. (Ⅰ) - Let each first firmly establish himself in right conduct, then only may he admonish others. Such a wise man does not suffer blemish. (Ⅱ)
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12.
159
attaanaM che tathaa kayiraa yath'aññam anusaasati
sudanto vata dametha attaa hi kira duddamo.
- If one would only apply to oneself what one teaches others, when one was well disciplined oneself one could train others. It is oneself who is hard to train. (Ⅰ) - Let a man mold himself into what he admonishes others to be. Thus well-controlled he can control others. It is extremely difficult indeed to control one's own self. (Ⅱ)
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12.
160
attaa hi attano naatho ko naatho paro siyaa
attanaa hi sudantena naathaM labhati dullabhaM.
- One is one's own guardian. What other guardian could one have? With oneself well disciplined one obtains a rare guardian indeed. (Ⅰ) - The self is the master of the self. Who else can that master be? With the self fully subdued, one obtains the sublime refuge which is very difficult to achieve. (Ⅱ)
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12.
161
attanaa hi kataM paapaM atta-jaM atta-sambhavaM
abhimatthati dummedhaM vajiraM v'asma-mayaM maNiM.
- The evil he has done himself and which had its origin and being in himself breaks a fool, like a diamond breaks a precious stone. (Ⅰ) - The sin committed by oneself, born of oneself, produced by oneself, crushes the evil-minded one as the diamond cuts the precious stone. (Ⅱ)
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12.
162
yassa achchanta-dussilyaM maaluvaa saalam iv'otthataM
karoti so tath'attaanaM yathaa naM ichchhati diso.
- A man of great immorality is like a creeper, suffocating the tree it is on. He does to himself just what an enemy would wish him. (Ⅰ) - As the parasitic maluva creeper destroys the sal tree which it entwines, so the immoral conduct of a man gradually makes of him what his enemy would have him be. (Ⅱ)
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12.
163
sukaraani asaadhuuni attano ahitaani cha
yaM ve hitaM cha saadhuM cha taM ve parama-dukkaraM.
- Things which are wrong and to one's own disadvantage are easily enough done, while what is both good and advantageous is extremely hard to do. (Ⅰ) - It is quite easy to perform evil deeds which are not beneficial to oneself. But it is extremely difficult to perform a deed which is righteous and beneficial. (Ⅱ)
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12.
164
yo saasanaM arahataM ariyaanaM dhamma-jiivinaM
paTikosati dummedho diTThiM nissaaya paapikaM
phalaani kaTThakass'eva atta-ghaataaya phallati.
- The fool, who out of attachment to a wrong view speaks ill of the religion of the enlightened and noble ones who live according to truth, brings forth fruit to his own downfall, like the offspring of the bamboo. (Ⅰ) - If an evil-minded one, by reason of his false views, reviles the teaching of the Arhats, the Noble Ones, and the virtuous, verily he brings forth the fruit of his own destruction, even as does the katthaka reed. (Ⅱ)
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12.
165
attanaa hi kataM paapaM attanaa sankilissati
attanaa akataM paapaM attanaa va visujjhati
suddhi asuddhi pachchattaM n'aañño aññaM visodhaye.
- By oneself one does evil. By oneself one is defiled. By oneself one abstains from evil. By oneself one is purified. Purity and impurity are personal matters. No one can purify someone else. (Ⅰ) - By self alone is evil done; by self alone is one defiled; by self alone is evil not done; by self alone is one purified. Purity and impurity depend on oneself; no one can purify another. (Ⅱ)
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12.
166
atta-d-attaM par'atthena bahunaa pi na haapaye
atta-d-attham abhiññaaya sad-attha-pasuto siyaa.
- One should not neglect one's own welfare for that of someone else, however great. When one has understood what one's own welfare really consists of, one should apply oneself to that welfare. (Ⅰ) - However much one is engaged in activities for the good of others, one should not neglect his own (spiritual) purpose. Having discerned one's own task, let him apply himself to that task with diligence. (Ⅱ)
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