22 -TheStateofWoe (Dh.306-319)

306. The liar goes to the state of woe; also he who, having done (wrong), says, “I did not do it.” Men of base actions both, on departing they share the same destiny in the other world. 307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states ofwoe because of their evil deeds. 308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms ofthe people. 309. Four misfortunes befall the reckless man who consorts with another’s spouse︰ acquisition of demerit, disturbed sleep, illreputeand (rebirth in) statesofwoe. 310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another’s spouse.

saffron︰n.橙黄色，番红花。 swallow︰v.吞。consort︰v.陪伴。

〈二十二、地狱品〉

306说妄语者堕地狱，或已作言「我无作」。此二恶业者死后， 他世同受地狱苦。1

307多袈裟缠颈，恶行不节制，恶人以恶业，终堕于地狱。2

308若破戒无制，受人信施食，不如吞铁丸──热从火焰出。 3

1佛陀的僧团日见壮大，受到敬爱、敬重、尊敬与供养。相对的，外道所 受的尊敬与供养减少，于是他们找来孙陀利 (Sundari)，要她表现好像与 佛陀私通。后来，外道顾用杀手，杀害她，把她的尸体埋在祇园精舍附 近，并放出风声孙陀利失踪，并报告国王，经过搜查，结果在祇园精舍 附近找到尸体。国王经过调查发现真凶。因此事件，佛陀了此偈。

2大目犍连尊者与勒叉那尊者下山时，大目犍连尊者见到骷髅鬼，而微笑。 此饿鬼原在迦叶佛时为比丘作恶多端，他们已在地狱受苦十万年之久， 现在尚有残余业报，感受自体之苦。 (cf. Vin.Para.III,107.ff.；S.19.1~21.)

3毘舍离 (Vesali)发生饥荒，某些比丘为了有足够的食物，他们互相赞叹证 到上人法 (圣果)，所以得到丰富的食物供养。佛陀因此制定︰若妄称证 得上人法者，犯波罗夷罪 (失去比丘身份的罪 )。(Para.III,87.ff)

〈309~ 310〉 309放逸淫人妻，必遭于四事：获罪.睡不安，诽三.地狱四。 310非福并恶趣，恐怖乐甚少，国王加重罪，故莫淫他妇。1

311. Just as Kusa grass wrongly handled cuts the hand, even so a recluse’s life wrongly lived drags oneto a stateofwoe. 312. Any loose act, any corrupt observance, any life of questionable celibacy --none ofthese bear much fruit. 313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up thedust ofpassions all themore. 314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents notlater. 315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed consigned to hell. 316.Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of—upholding false views, they go tostatesof woe.

1纤磨(Khemaka)是美男子，给孤独长者的侄子，多次犯邪淫，有三次被抓 到，因为国王敬重给孤独长者，所以每次谴责之后，就放过他。给孤独 长者带纤磨去见佛陀，佛陀跟纤磨说邪淫的后果严重。

317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear—upholding false views, they go tostatesof woe. observance︰n.遵守，礼仪。 lax︰a.n.散漫的，松弛的。 monastic︰a.修道院的，修道士的；n.修道士。

〈311~ 313〉 311不善执孤沙1，则伤害其手；沙门作邪行，则趣向地狱。 312诸有懈惰行，及染污戒行，怀疑修梵行，彼不得大果。 313应作所当作，作之须尽力！放荡游行僧，增长于欲尘。2

314不作恶业胜3，作恶后受苦。作诸善业胜，作善不受苦。

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1孤沙：Kuso，一种香茅草，其草叶有刺。

2有位比丘向另一位比丘忏悔砍草(tinaｍ chinditva)的恶作行为，但那位比 丘不在意此事，甚至自己用双手拔草。当佛陀告诫他时，他才明白，身 为比丘，要克制身口意。

3不作恶业胜︰ Akatam(已不作) dukkatam(恶作) seyyo(胜)。 DhA.CS:pg.2.303.︰ d ddddu uuuuk kkkkk kkkka aaaaY ttttan ananananti savajjaｍ apayasamvattanikaｍ kammam.(恶作︰有过失的，涉及恶趣的业。)

4从前，有一位嫉妒心重的妇女，发现丈夫和女仆私通。她将该女仆手脚 绑起来，割掉她的耳朵和鼻子，并且关在密室里。然后，她陪同丈夫到 祇树给孤独园。他们出发后不久，这女仆的来访的亲戚，进门之后，发 现有机窍，找到女佣，就将她松绑，并带她到给孤独园去。她更站在群 众当中，让大众亲眼目睹她家女主人的残酷手段。佛陀因此说：「犯恶 行，以为‘别人不知道我的恶行’，小恶都不应作，但善行可以悄悄的做。 遮掩作坏事，作了会懊悔，而善行只会带来喜悦。」

315譬如边区城，内外均防护，自护当亦尔。剎那莫放逸。 剎那疏忽者，入地狱受苦。1

〈316~ 317〉 316不应羞而羞，应羞而不羞，怀此邪见者，众生趋恶趣。 317不应怖见怖，应怖不见怖，怀此邪见者，众生趋恶趣。2

1一群比丘在边境的村落雨安居，第一个月村民很照顾他们，第二个月该 村被抢劫，之后，村民因此就无法妥善照顾他们。雨安居后，当他们到 祇树给孤独园向佛陀请安，也报告雨安居的困境。世尊因此说了此偈。

318. Those who imagine evil where there is none, and do not see evil where it is—upholding false views, they go to states of woe. 319. Those who discern the wrong as wrong and the right as right --upholding right views, theygo torealms ofbliss.

〈318~ 319〉 318非过思为过，是过见无过，怀此邪见者，众生趋恶趣。 319过失知过失，无过知无过，怀此正见者，众生趋善趣。1

1外道信徒不希望他们的孩子和佛教徒的孩子在一起，某次因缘，佛陀要 这些孩子进来，讲法给他们听，后来他们的父母知道了，说「他们毁了 的话」，有佛教信仰的邻居听到，过来跟他们谈佛法，他们才开始到给 孤独园闻法，对三宝有信心。