Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.
Ñ(I,158): What pleasure has a man of broken virtue
Forsaking not sense pleasures, which bear fruit
Of pain more violent even than the pain
In the embracing of a mass of fire?
Ñ: What pleasure has he in accepting homage
Who, having failed in virtue, must partake
Of pain that will excel in agony
The crushing of his legs with horse-hair ropes? 
Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa;
[PTS 057] 受信众合掌， 无戒有何乐？
Ñ: What pleasure has a man devoid of virtue
Accepting salutations of the faithful,
Which is the cause of pain acuter still
Than pain produced by stabbing with a spear?
Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa;
Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.
Ñ: What is the pleasure in the use of garments
For one without restraint, whereby in hell
He will for long be forced to undergo
The contact of the blazing iron sheet?
Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa;
Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.
Ñ: Although to him his alms food may seem tasty,
Who has no virtue, it is direst poison,
Because of which he surely will be made
For long to swallow burning iron balls.
Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo;
Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.
Ñ: And when the virtueless make use of couches
And chairs, though reckoned pleasing, it is pain
Because they will be tortured long indeed
On red-hot blazing iron beds and chairs.
Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati;
Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.
Ñ: Then what delight is there for one unvirtuous
Inhabiting a dwelling given in faith,
Since for that reason he will have to dwell
Shut up inside a blazing iron pan?
Saṅkasarasamācāro, kasambujāto avassuto pāpo;
Antopūtīti ca yaṃ, nindanto āha lokagaru.
Ñ: The Teacher of the world, in him condemning,
Described him in these terms: 'Of suspect habits,
Full of corruption, lecherous as well,
By nature evil, rotten too within'.
Han: The following definitions of the terms used by the Buddha may be worth noting.
saṅkasarasamācāro = of suspect habits,
kasambujāto = full of corruption,
avassuto = lecherous as well [filled with desire; lustful]
pāpo = by nature evil,
antopūti = anto + pūti = within + rotten.
Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa;
Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.
Ñ: So out upon the life of him abiding
Without restraint, of him that wears the guise[gaɪz]
Of the ascetic that he will not be,
And damages and undermines himself!
Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.
Ñ: What is the life he leads, since any person,
No matter who, with virtue to his credit
Avoids it here, as those that would look well
Keep far away from dung or from a corpse?
Supihitasaggadvāro, apāyamaggaṃ samārūḷho.
Ñ: He is not free from any sort of terror,
Though free enough from pleasure of attainment;
While heaven's door is bolted fast against him,
He is well set upon the road to hell.
Sayādaw U Sīlānanda: [terror = danger]; [hell = all 4 woeful states].
Han: Burmese translation is same as Sayādaw’s translation.
Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño;
Dussīlasamo dussī, latāya iti bahuvidhā dosāti.
Ñ: Who else if not one destitute of virtue
More fit to be the object of compassion?
Many indeed and grave are the defects
That brand a man neglectful of his virtue.
Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ.
Ñ: Seeing danger in the failure of virtue should be understood as reviewing in such ways as these. And seeing benefits in perfected virtue should be understood in the opposite sense.