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18.
235
paNDu-palaaso va daani'si yama-purisaa pi cha te upaTThitaa
uyyoga-mukhe cha tiTThasi paatheyyam pi cha te na vijjati.
- You are now like a withered leaf. Death's messengers themselves are in your presence. You are standing in the jaws of your departure, and provisions for the road you have none. (Ⅰ) - You are now like a withered leaf; even the messengers of Yama (death) have drawn near you. You stand at the threshold of departure, with no provision for your journey. (Ⅱ)
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18.
236
so karohi diipam attano khippaM vaayama paNDito bhava
niddhanta-malo anangaNo dibbaM ariya-bhuumiM upehisi.
- In such a case, build yourself an island. Make the effort quickly and become a wise man. Cleansed of your faults and now without blemish, you will go to the heavenly land of the saints. (Ⅰ) - Make of yourself a light; strive hard, without delay, and be wise; purged of moral impurities and being thus stainless, you will then enter the celestial realm of the Noble Ones. (Ⅱ)
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18.
237
upaniita-vayo cha daani'si sampayaato'si yamassa santikaM
vaaso te n'atthi antaraa paatheyyam pi che te na vijjati.
- You are now at your life's conclusion. You are in the presence of the King of Death. There is no stopping off place on the way, and provisions for the road you have none. (Ⅰ) - Your life has now come to a close; you have come into the presence of death. There is no halting-place for you on the way, and no provision have you made for your journey. (Ⅱ)
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18.
238
so karohi diipam attano khippaM vaayama paNDito bhava
niddhanta-malo anangaNo na punaM jaati-jaraM upehisi.
- In such a case, build yourself an island. Make the effort quickly and become a wise man. Cleansed of your faults and now without blemish, you will come no more to birth and aging. (Ⅰ) - Make of yourself a light; strive hard, without delay, and be wise; purged of moral impurities and being thus stainless, you will not then come again into birth and old age. (Ⅱ)
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18.
239
anupubbena medhaavii thokaM thokaM khaNe khaNe
kammaaro rajatass'eva niddhame malam attano.
- Little by little, moment by moment, a wise man should cleanse himself of blemishes, like a smith purifying silver. (Ⅰ) - Little by little, ever and anon, the wise man should remove his moral impurities as a smith blows away the dross of silver. (Ⅱ)
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18.
240
ayasaa va malaM samuTThitaM tat-uTThaaya tam eva khaadati
evaM atidhona-chaarinaM saani kammaani nayanti duggatiM.
- Just as the rust which develops on iron, derives from it but then proceeds to eat it away, so a person of unrestrained behaviour is drawn to hell by his own actions. (Ⅰ) - As rust arising from iron straightway corrodes the very iron from which it arose, even so the evil deeds of the transgressor lead him to the state of woe. (Ⅱ)
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18.
241
asajjhaaya-malaa mantaa anuTThaana-malaa gharaa
malaM vaNNassa kosajjaM pamaado rakkhato malaM.
- Lack of repetition is the blight of scriptures. Lack of repairs is the blight of buildings. The blight of beauty is laziness, and carelessness is the blight of a guard. (Ⅰ) - Non-recitation is the rust of the scriptures; non-exertion is the rust of households; sloth is the rust of beauty; negligence is the rust of a watchman. (Ⅱ)
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18.
242
mal'itthiyaa duchcharitaM machchheraM dadato malaM
malaa ve paapakaa dhammaa asmiM loke paramhi cha.
- The blight of a woman is misconduct. The blight of a giver is meanness. Bad mental states are indeed blights in this world and the next. (Ⅰ) - An unchaste life is the blemish of woman; niggardliness is the taint of a benefactor; impurities are indeed evils in this world and in the next. (Ⅱ)
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18.
243
tato malaa malataraM avijjaa paramaM malaM
etaM malaM pahantvaana nimmalaa hotha bhikkhavo.
- But the supreme bight, ignorance, is the blight of blights. Destroying this blight, be free of blights, bhikkhus. (Ⅰ) - But there is an impurity greater than all impurities -- this is ignorance. Rid yourselves of this greatest impurity, O monks, be you free from all impurities. (Ⅱ)
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18.
244
sujiivaM ahirikena kaaka-suurena dhaMsinaa
pakkhandinaa pagabbhena saMkiliTThena jiivitaM.
- Life is easy enough for the shameless, the crow-hero type of man, offensive, swaggering, impudent and depraved. (Ⅰ) - Life is easy for him who is shameless, impudent as a crow-hero (rascal) and a slanderer, a braggart, arrogant and impure in living. (Ⅱ)
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18.
245
hiriimataa cha dujjiivaM nichchaM suchi-gavesinaa
aliinenaa'ppagabbhena suddh'aajiivena passataa.
- But it is hard for the man of conscience, always striving after purity, alert, reserved, pure of behaviour and discerning. (Ⅰ) - But life is difficult for him who is unassuming, constantly seeking that which is pure, disinterested in worldly things, not boastful, who lives in purity and is endowed with insight. (Ⅱ)
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18.
246
yo paaNam atipaateti musaa-vaadaM cha bhaasati
loke adinnam aadiyati para-daaraM cha gachchhati.
- When a man takes life, tells lies, takes what he is not entitled to in the world, resorts to other men's wives (Ⅰ) - He who destroys life here, who utters untruth, who takes what is not given to him, who goes to the wife of another, (Ⅱ)
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18.
247
suraa-meraya-paanaM cha yo naro anuyuñjati
idh'evam eso lokasmiM muulaM khaNati attano.
- and indulges in drinking wine and spirits - such a man is digging up his own roots here and now in this world. (Ⅰ) - who indulges in intoxicating liquors, such a man, while in this world, destroys the root of his being. (Ⅱ)
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18.
248
evaM bho purisa jaanaahi paapa-dhammaa asaññataa
maa taM lobho adhammo cha chiraM dukkhaaya randhayuM.
- So understand this, my man - Unrestrained men are evil. Don't let greed and wrong doing subject you to lasting suffering. (Ⅰ) - Know this, O man, evil-natured ones are unrestrained; let not greed and wrongdoing lead you to untold misery for a long time. (Ⅱ)
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18.
249
dadaati ve yathaa-saddhaM yathaa-pasaadanaM jano
tattha yo cha manku bhavati paresaM paana-bhojane
na so divaa vaa rattiM vaa samaadhim adhigachchhati.
- People give according to their faith, or as they feel well disposed. If one is put out for that reason with other people's food and drink, then one will not achieve stillness of mind in meditation, day or night. (Ⅰ) - People give alms according to their faith and inclination. But he who frets about the drink and food given to others does not attain peace of mind by day or by night. (Ⅱ)
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18.
250
yassa ch'etaM samuchchhinnaM muula-ghachchaM samuuhataM
sa ve divaa vaa rattiM vaa samaadhim adhigachchhati.
- But he who has destroyed that sort of reaction, has rooted it out and done away with it - he will achieve stillness of mind in meditation, day and night. (Ⅰ) - He in whom that feeling is totally uprooted and destroyed, that person attains peace of mind by day and by night. (Ⅱ)
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18.
251
n'atthi raaga-samo aggi n'atthi dosa-samo gaho
n'atthi moha-samaM jaalaM n'atthi taNhaasamaa nadii.
- There is no fire like desire. There is no hold like anger. There is no net like ignorance. There is no river like craving. (Ⅰ) - There is no fire like passion; there is no stranglehold like hatred; there is no snare like delusion; there is no torrent like craving. (Ⅱ)
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18.
252
sudassaM vajjam aññesaM attano pana duddasaM
paresaM hi so vajjaani opunaati yathaa bhusaM
attano pana chhaadeti kaliM va kitavaa saTho.
- Other people's faults are easily seen. One can winnow out other people's faults like chaff. One hides one's own faults though, like a dishonest gambler hides an unlucky throw. (Ⅰ) - The faults of others are easily seen, but one's own faults are perceived with difficulty. One winnows the faults of others like chaff, but conceals his own faults as a fowler covers his body with twigs and leaves. (Ⅱ)
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18.
253
para-vajj'aanupassissa nichchaM ujjhaana-saññino
aasavaa tassa vaDDhanti aaraa so aasavakkhayaa.
- When one notices the mistakes of others and is always finding fault with them, the inflow of one's thoughts just increases and one is a long way from the cessation of this influx. (Ⅰ) - If a man sees only the faults of others, and is ever taking offense, his appetite for sense pleasures increases and he is far from the eradication of his desires. (Ⅱ)
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18.
254
aakaase va padaM n'atthi samaNo n'atthi baahire
papañch'aabhirataa pajaa nippañchaa tathaagataa.
- Just as there is no path in the sky, there is no man of religion outside. Other people take pleasure in multiplicity, but the Buddhas are free from it. (Ⅰ) - There is no footprint in the sky (akasa); there is no ascetic outwardly. Mankind delights in the illusory world; the Tathagatas (Buddhas) find no delight therein. (Ⅱ)
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18.
255
aakaase va padaM n'atthi samaNo n'atthi baahire
sanh?aaraa sassataa n'atthi n'atthi buddhaanam iñjitaM.
- Just as there is no path in the sky, there is no man of religion outside. There are no lasting functions of the mind, but there is no oscillation of mind for the Buddhas. (Ⅰ) - There is no footprint in the sky; there is no ascetic outwardly; no composite things are eternal; there is no instability in the Buddhas. (Ⅱ)
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