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17.
221
kodhaM jahe vippajaheyya maanaM
saMyojanaM sabbam atikkameyya
taM naama-ruupasmim asajjamaanaM
akiñchanaM n'aanupatanti dukkhaa.
- Abandon anger, give up pride, and overcome all fetters. Suffering does nor befall him who is without attachment to names and forms, and possesses nothing of his own. (Ⅰ) - Let a man abandon anger, let him renounce pride and let him get beyond all worldly fetters. No suffering befalls him who is passionless and clings neither to mind nor to form (nama-rupa). (Ⅱ)
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17.
222
yo ve uppatitaM kodhaM rathaM bhantaM va vaaraye
tam ahaM saarathiM bruumi rasmi-ggaaho itaro jano.
- When a man governs his rising anger like a chariot going out of control, that is what I call a charioteer. The rest are just holding the reins. (Ⅰ) - He who controls his rising anger as a skilled driver curbs a rolling chariot, him I call a true charioteer. Others merely hold the reins. (Ⅱ)
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17.
223
akkodhena jine kodhaM asaadhuM saadhunaa jine
jine kadariyaM daanena sachchen'aalika-vaadinaM.
- Overcome anger with freedom from anger. Overcome evil with good. Overcome meanness with generosity, and overcome a liar with truthfulness. (Ⅰ) - Let a man conquer anger by love, let him subdue evil by good; let him overcome the greedy by liberality and the liar by truth. (Ⅱ)
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17.
224
sachchaM bhaNe na kujjheyya dajjaa appam pi yaachito
etehi tiihi Thaanehi gachchhe devaana santike.
- Speak the truth, don't get angry, and always give, even if only a little, when you are asked. By these three principles you can come into the company of the devas. (Ⅰ) - One should always speak the truth, not yield to anger, and give, even though it be little, to the person who begs. By these three virtues, a man is able to come into the presence of the devas. (Ⅱ)
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17.
225
ahiMsakaa ye munayo nichchaM kaayena saMvutaa
te yanti achchutaM ThaanaM yattha gantvaa na sochare.
- Those sages who do harm to no-one, and who are always physically restrained, go to the everlasting abode, reaching which they will face no more suffering. (Ⅰ) - Those sages who observe nonviolence, who are ever controlled in body, attain the changeless state (nirvana) where, having gone, they suffer no more. (Ⅱ)
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17.
226
sadaa jaagaramaanaanaM aho-ratt'aanusikkhinaM
nibbaanaM adhimuttaanaM atthaM gachchhanti aasavaa.
- Inflowing thoughts come to an end in those who are ever alert of mind, training themselves night and day, and ever intent on nirvana. (Ⅰ) - The influxes of passion disappear in those who are ever vigilant, who are absorbed day and night in spiritual studies, and who are bent on realization of nirvana. (Ⅱ)
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17.
227
poraaNam etaM atula n'etaM ajjatanaam iva
nindanti tuNhim aasiinaM nindanti bahu-bhaaNinaM
mita-bhaaNim pi nindanti n'atthi loke anindito.
- It was so of old, Atula. It is not just so today. They criticise him who sits in silence, they criticise him who talks a lot. They even criticise him who speaks in moderation. There is not a man in the world who is not criticised. (Ⅰ) - This is an old saying, O Atula, not one merely of today: "They blame him who remains silent, they blame him who speaks much, they even blame him who speaks in moderation." There is none in this world who is not blamed. (Ⅱ)
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17.
228
na ch'aahu na cha bhavissati na ch'etarahi vijjati
ekantaM nindito poso ekantaM vaa pasaMsito.
- There never has been, there never will be, and there is not now any man exclusively criticised or exclusively praised. (Ⅰ) - There never existed, nor will there ever exist, nor does there exist today anyone who is always scorned or always praised. (Ⅱ)
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17.
229
yaM che viññuu pasaMsanti anuvichcha suve suve
achchhidda-vuttiM medhaaviM paññaa-siila-samaahitaM.
- If a wise man of unblemished behaviour and endowed with wisdom, morality and stillness of mind, is praised by the discriminating after day in day out acquaintance with him, (Ⅰ) - If wise men, after due observation day after day, praise one who is flawless in character, highly intelligent and endowed with religious insight and virtue, (Ⅱ)
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17.
230
nikkhaM jambonadass'eva ko taM ninditum arahati
devaa pi naM pasaMsanti braahmunaa pi pasaMsito.
- like a pure gold coin, then who is fit to find fault with him? Even the King of the devas praises him. (Ⅰ) - who is like unto a coin made of the purest gold from the jambu river -- who would dare censure such a man? Even the devas praise him; he is praised even by Brahma. (Ⅱ)
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17.
231
kaaya-ppakopaM rakkheyya kaayena saMvuto siyaa
kaaya-duchcharitaM hitvaa kaayena sucharitaM chare.
- Guard against physical unruliness. Be restrained in body. Abandoning physical wrong doing, lead a life of physical well doing. (Ⅰ) - One should guard against the agitations of the body; he should be restrained in body. Having abandoned the bodily sins, he should cultivate good conduct in body. (Ⅱ) - Bodily sins are threefold: 1) killing; 2) stealing; 3) adultery. (Ⅲ)
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17.
232
vachii-ppakopaM rakkheyya vaachaaya saMvuto siyaa
vachii-duchcharitaM hitvaa vaachaaya sucharitaM chare.
- Guard against mental unruliness. Be restrained in mind. Abandoning mental wrong doing, lead a life of mental well doing. (Ⅰ) - One should guard against the agitations of speech; he should be restrained in speech. Having abandoned the verbal sins, he should cultivate good conduct in speech. (Ⅱ)
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17.
233
mano-ppakopaM rakkheyya manasaa saMvuto siyaa
mano-duchcharitaM hitvaa manasaa sucharitaM chare.
- Guard against verbal unruliness. Be restrained in speech. Abandoning verbal wrong doing, lead a life of verbal well doing. (Ⅰ) - One should guard against the agitations of mind; he should be restrained of mind. Having abandoned the mental sins, he should cultivate good conduct in mind. (Ⅱ) - Verbal sins are fourfold: 1) falsehood; 2) slander; 3) obscene speech; 4) idle gossip. (Ⅲ)
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17.
234
kaayena saMvutaa dhiiraa atho vaachaaya saMvutaa
manasaa saMvutaa dhiiraa te ve suparisaMvutaa.
- The wise who are restrained in body, speech and mind - such are the well and truly restrained. (Ⅰ) - The wise who are controlled in body, who likewise are controlled in speech, those wise men who are controlled in mind, are indeed well controlled. (Ⅱ)
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