Dhammapada 法句經(第二十二：地獄品)

第二十二：地獄品(NIRAYAVAGGO)(The Hell)
偈頌次	了參法師譯	敬法法師譯	英譯
306	說妄語者墮地獄，或已作言『我無作』。此二惡業者死後，他世同受（地獄）苦。	說妄語者墮入地獄；造惡後說「我沒有做」的人也墮入地獄。他們兩者都是造惡者，死後來世同樣在（地獄）裡受苦。	One, who speaks lies, goes to hell. And also the one, who having done a deed, says, "I did not do it". Both these people of low actions are equal, in the other world, after they die.
307	多袈裟纏頸，惡行不節制，惡人以惡業，終墮於地獄。	許多身穿袈裟覆蓋及頸的人，性格惡劣而不自制。由於自己的惡業，這些造惡者死後墮入地獄。	There are plenty of those who are wearing monk's robe but are of evil nature and without self-control. These evil ones will be reborn in hell because of their evil deeds.
308	若破戒無制，受人信施食，不如吞鐵丸──熱從火焰出。	對於無戒行與不自制的人，吞下燒得火紅的鐵球，也好過食用人們供養的食物。	It is better to eat an iron ball, hot like a fire's crest, than to eat a country's almsfood, immoral and without self-control.
309 310	放逸淫人妻，必遭於四事：獲罪睡不安，誹三地獄四。非福並惡趣，恐怖樂甚少，國王加重罪，故莫淫他婦。	放縱自己而與他人之妻通奸者會遭受四種不幸，即：有惡業、睡不安眠、受到譴責與在地獄裡受苦。這是有惡業又會墮入地獄的。受驚嚇的男女之享受是短暫的，而且國王又會給予重罰。因此男人不應與他人之妻通奸。	The negligent man, who chases after others' wives, will get into these four states: accumulation of demerit, uncomfortable bed, blame as the third, hell as the fourth. Accumulation of demerit; and a bad rebirth. The pleasure of the frightened couple is very small. And the king inflicts a serious punishment. Therefore a man should not chase after others' wives.
311 312 313	不善執孤沙，則傷害其手；沙門作邪行，則趣向地獄。諸有懈惰行，及染污戒行，懷疑修梵行，彼不得大果。應作所當作，作之須盡力！放蕩遊行僧，增長於欲塵。	如同不握好古沙草就會割傷手，胡亂的出家生活拖該比丘入地獄。散漫的行為、腐敗的修行、可疑的梵行，皆無大果報。有該做的即應當好好地做、穩健與精進地做，因為散漫的比丘生活會散播更多（煩惱）的塵埃。	Just like a wrongly taken kusa grass cuts the hand, wrongly grasped monkshood drags one towards the hell. A lax action, an impure vow, a doubtful monk's life - all this does not bring much fruit. If something is to be done, one should then do it and undertake it firmly. A lax life as a monk will only heap up more dust of hindrances.
314	不作惡業勝，作惡後受苦。作諸善業勝，作善不受苦。	最好別造惡業；惡業過後會折磨造惡者。最好是行善業；行善後不會苦惱。	It is better not to do a bad deed. One is tormented by remorse after a bad deed. It is better to do a good deed, which one does not regret when it is accomplished.
315	譬如邊區城，內外均防護，自護當亦爾。剎那莫放逸。剎那疏忽者，入地獄受苦。	比如邊界之城內外都需要防護，你也應如此防護自己。莫錯失這大好機會，錯失這機會的人去到地獄時就會悲痛。	Just like a border city is guarded within and without, so you should protect yourself. Let no moment escape you. Those who let the right moment go by grieve, consigned to hell.
316 317	不應羞而羞，應羞而不羞，懷此邪見者，眾生趨惡趣。不應怖見怖，應怖不見怖，懷此邪見者，眾生趨惡趣。	對不應羞恥的感到羞恥、對應羞恥的不感到羞恥、及持有邪見的人，將會墮入惡趣。對無險的視為危險、對危險的視為無險、及持有邪見的人，將會墮入惡趣。	They are ashamed of what is not shameful. They are not ashamed of what is shameful. Believing in wrong theories, the beings go to a miserable existence. Being afraid of what is not frightful and not fearing the frightful thing, believing in wrong theories, the beings go to a miserable existence.
318 319	非過思為過，是過見無過，懷此邪見者，眾生趨惡趣。過失知過失，無過知無過，懷此正見者，眾生趨善趣。	把無惡的想成有惡，對惡的又不見其惡，及持有邪見的人，將會墮入惡趣。知道惡的是惡、知道善的是善、及持有正見的人，將會投生至善趣。	Thinking to be faulty what is not and not seeing a fault where it is, believing in wrong theories, the beings go to a miserable existence. Having known the fault as the fault, non-faulty as non-faulty, believing in right theories, the beings go to a pleasurable existence.

備註：英譯可參考 "佛學數位圖書館暨博物館"中巴利語教學經文選讀 (英)

巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，

…，…，…，這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，

…，…，…，巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，

…，…，…，重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

（節錄自：巴利系佛教史綱　第六章　聖典　二　摘錄）