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Pali text, illustration and English translation of Dhammapada verse 307:

办腻蝉腻惫补办补峁囜弓丑腻 bahavo p膩pa诲丑补尘尘腻 补蝉补帽帽补迟腻 |
辫腻辫腻 p膩pehi kammehi 苍颈谤补测补峁� te upapajjare || 307 ||

307. Many who wear the yellow robe are unrestrained in evil things, these evil ones by evil deeds in hell do they arise.

Many who don the dyed robe, undisciplined and of sinful ways, thereby get reborn in hell.

The Story of Those Who Suffered for Their Evil Deeds

While residing at the Veluvana Monastery, the Buddha spoke this verse with reference to some petas (ghosts).

Once, the Venerable 惭补丑腻 惭辞驳驳补濒濒腻苍补 was coming down the 骋颈箩箩丑补办奴峁璦 hill with Venerable Lakkhana when he saw some ghosts. When they were back at the Monastery, Venerable 惭补丑腻 惭辞驳驳补濒濒腻苍补 told Venerable Lakkhana, in the presence of the Buddha, that he had seen a ghost who was just a skeleton. Then he added that he had also seen five monks with their bodies burning in flames. On hearing the statement about those monks, the Buddha said, 鈥淒uring the time of Kassapa Buddha, those monks had done much evil. For those evil deeds they had suffered in hell and now they are serving out the remaining term of suffering as ghosts.鈥�

Explanatory Translation (Verse 307)

办腻蝉腻惫补办补峁囜弓丑腻 p膩pa诲丑补尘尘腻 补蝉补帽帽补迟腻 bahavo
te 辫腻辫腻 p膩pehi kammehi 苍颈谤补测补峁� upapajjare

办腻蝉腻惫补办补峁囜弓丑腻: with a saffron robe round their necks; 辫腻辫腻 诲丑补尘尘腻: sinful men; 补蝉补帽帽补迟腻: unrestrained people; bahavo [bahava]: are many; te 辫腻辫腻: these sinners; p膩pehi kammehi: due to their sinful acts; 苍颈谤补测补峁� [niraya]: in hell; upapajjare: are born

Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in hell on account of their evil deeds.

Commentary and exegetical material (Verse 307)

In this story, Venerable 惭补丑腻 惭辞驳驳补濒濒腻苍补 is referred to as having a companion by the name of Venerable Lakkhana. This friend and companion of Ven. 惭补丑腻 惭辞驳驳补濒濒腻苍补 cultivated merit during the dispensation of Padumuttara Buddha. Since that time he had heaped up much merit and finally he was born a br膩hmin by the name of Lakkhana. His circle was Uruwela K膩syapa and his two brothers 骋补测腻 and 狈补诲墨. With their conversion, he, too, later became an arahat. He was a friend and companion to 惭补丑腻 惭辞驳驳补濒濒腻苍补. In the course of their travels, they came across a non-human spirit on the top of Vulture鈥檚 Peak (Gijjak奴ta) who was in one of the four states of woe, viz., pretha (ghost realm).

The others are hell, animal and demon states. He had the shape of a crow and was emitting flames. On being questioned about the reason for his suffering he said that once upon a time he was born as a bird in the family of the robin. During the dispensation of Kassapa Buddha, while people were offering alms to monks, this bird suddenly flew in that direction and snatched three mouthfuls of rice and flew away. It was the result of that action.

On another occasion, on the same spot, while the same pair was going, 惭补丑腻 惭辞驳驳补濒濒腻苍补 only saw a serpent with its immense length enveloped in flames, with a human face and a mouth like that of a pig. Venerable 惭补丑腻 惭辞驳驳补濒濒腻苍补 smiled but put off giving the reason of the smile till they met the Buddha. Venerable Lakkhana waited for the opportunity and then asked. The Venerable 惭辞驳驳补濒濒腻苍补 explained that while sympathising with suffering of that being, yet it was with a sigh of relief that he smiled, because for him such states of suffering were no longer possible. The Buddha concurred, and said that He, too, after Enlightenment at 骋补测腻, saw the same serpent but did not wish to say anything as there would be skeptics. What a Buddha discloses, it would be a lapse for anyone not to believe. Besides, a Buddha鈥檚 utterance is well-timed. This applies to scientific developments about which the Buddha was silent. It does not, therefore, necessarily follow that the Buddha did not know them. Besides, they form no part of His mission. Here is testimony corroborated by the Buddha Himself. Lakkhana was one of the eight great arahats of the Sangha.