Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
The Simile of the Two Houses
“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;
“Just as if there were two houses with doors, and a man with good eyesight standing between them could see people coming into and going out of the houses, walking around and roaming inside;
evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.
in the same way, |bhikkhus,::::| with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, I see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understand how beings fare according to their kamma: ‘These beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of right view—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world. Or these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of right view—upon the breaking up of the body, after death, have arisen among humans. These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—upon the breaking up of the body, after death, have arisen in the realm of ghosts. Or these beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—upon the breaking up of the body, after death, have arisen in the animal realm. Or these beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—upon the breaking up of the body, after death, have arisen in a state of loss, in a bad destination, in a realm of downfall, in hell.’
Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: ‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṁ paṇetū’ti.
|Bhikkhus,::::| then the hell wardens seize that person by both arms and present them to |King Yama::lord of the underworld, who acts as a moral examiner and questions the recently deceased about their failure to heed the divine messengers—aging, illness, and death. He reminds beings that they alone are responsible for their past deeds [yama]|, saying: ‘This person, your majesty, did not respect his mother, did not respect his father, did not respect ascetics, did not respect the |Brahmans::a title used for an Arahant, an awakened being [brahmañña]|, and did not respect the elders in his family. May your majesty impose due punishment on him.’
The Five Divine Messengers
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti?
1.) Then, |bhikkhus,::::| King Yama cross-questions, closely examines, and admonishes that man about the first divine messenger: ‘Good man, did you not see the first divine messenger that appeared among human beings?’
So evamāha: ‘nāddasaṁ, bhante’ti.
He replies: ‘No, venerable sir, I did not see.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did you never see among human beings a tender young infant, lying on their back, lying in their own urine and excrement?’
So evamāha: ‘addasaṁ, bhante’ti.
And he replies: ‘Yes, venerable sir, I have seen.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did it never occur to you, an intelligent and mature person—I too am subject to birth, I am not exempt from birth. Let me now do good by body, speech, and mind?’
So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
And he replies: ‘I was unable, venerable sir. I was negligent, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by ascetics and brahmins, nor by the deities. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.’
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?
2.) Then, |bhikkhus,::::| after having cross-questioned, closely examined, and admonished him regarding the first divine messenger, King Yama cross-questions, closely examines, and admonishes him about the second divine messenger, saying: ‘Good man, did you not see the second divine messenger that appeared among human beings?’
So evamāha: ‘nāddasaṁ, bhante’ti.
He replies: ‘No, venerable sir, I did not see.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā (…) jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattan’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did you never see among human beings a woman or a man, frail, bent like a |rafter::roof bracket [gopānasivaṅka]|, hunched over, leaning on a staff for support, shaking, walking with difficulty, youth gone, with broken teeth, with grey and scanty hair or bald, with wrinkled skin and limbs marked by aging spots?’
So evamāha: ‘addasaṁ, bhante’ti.
And he replies: ‘Yes, venerable sir, I have seen.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did it never occur to you, an intelligent and mature person—I too am subject to aging, I am not exempt from growing old. Let me now do good by body, speech, and mind?’
So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
And he replies: ‘I was unable, venerable sir. I was negligent, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by ascetics and brahmins, nor by the deities. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.’
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?
3.) Then, |bhikkhus,::::| after having cross-questioned, closely examined, and admonished him regarding the second divine messenger, King Yama cross-questions, closely examines, and admonishes him about the third divine messenger, saying: ‘Good man, did you not see the third divine messenger that appeared among human beings?’
So evamāha: ‘nāddasaṁ, bhante’ti.
And he replies: ‘No, venerable sir, I did not see.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did you never see among human beings a woman or a man, sick, afflicted, gravely ill, lying in their own urine and excrement, unable to rise on their own, being lifted by others, and being laid down by others?’
So evamāha: ‘addasaṁ, bhante’ti.
And he replies: ‘Yes, venerable sir, I have seen.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi byādhidhammo, byādhiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did it never occur to you, an intelligent and mature person—I too am subject to illness, I am not exempt from illness. Let me now do good by body, speech, and mind?’
So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
And he replies: ‘I was unable, venerable sir. I was negligent, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by ascetics and brahmins, nor by the deities. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.’
Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti?
4.) Then, |bhikkhus,::::| after having cross-questioned, closely examined, and admonished him regarding the third divine messenger, King Yama cross-questions, closely examines, and admonishes him about the fourth divine messenger, saying: ‘Good man, did you not see the fourth divine messenger that appeared among human beings?’
So evamāha: ‘nāddasaṁ, bhante’ti.
And he replies: ‘No, venerable sir, I did not see.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did you never see among human beings kings who, having caught a thief, a criminal, subject him to various punishments—beating him with whips, beating him with canes, beating him with short sticks; cutting off hands, cutting off feet, cutting off both hands and feet; cutting off ears, cutting off nose, cutting off both ears and nose; subjecting him to the ‘sour pot’, the ‘bald shave’, ‘Rāhu’s mouth’, the ‘fiery wreath’, the ‘blazing hand’, the ‘grass twist’, the ‘bark dress’, the ‘black antelope’, the ‘meat hook’, the ‘silver coins’, ‘caustic peeling’, the ‘spinning bar’, the ‘straw chair’; dousing him with hot oil, having him devoured by dogs, impaling him alive on stakes, and cutting off his head with a sword?’
So evamāha: ‘addasaṁ, bhante’ti.
And he replies: ‘Yes, venerable sir, I have seen.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did it never occur to you, an intelligent and mature person—Those who commit bad deeds are subjected to such various punishments in this very life, how much more so in the next life? Let me now do good by body, speech, and mind?’
So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
And he replies: ‘I was unable, venerable sir. I was negligent, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by ascetics and brahmins, nor by the deities. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.’
Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: ‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti?
5.) Then, |bhikkhus,::::| after having cross-questioned, closely examined, and admonished him regarding the fourth divine messenger, King Yama cross-questions, closely examines, and admonishes him about the fifth divine messenger, saying: ‘Good man, did you not see the fifth divine messenger that appeared among human beings?’
So evamāha: ‘nāddasaṁ, bhante’ti.
And he replies: ‘No, venerable sir, I did not see.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did you never see among human beings a woman or a man who had been dead for one day, for two days, or for three days—bloated, discolored, and festering?’
So evamāha: ‘addasaṁ, bhante’ti.
And he replies: ‘Yes, venerable sir, I have seen.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, did it never occur to you, an intelligent and mature person—I too am subject to death, I am not exempt from death. Let me now do good by body, speech, and mind?’
So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
And he replies: ‘I was unable, venerable sir. I was negligent, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha: ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
Then, |bhikkhus,::::| King Yama says to him: ‘Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad kamma of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by ascetics and brahmins, nor by the deities. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.’
Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.
When|, bhikkhus,::::| King Yama has cross-questioned, closely examined, and admonished him regarding the fifth divine messenger, he falls silent.
The Torments of Hell
Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti— tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Then the wardens of hell torture him with the fivefold transfixing. They drive a red-hot iron stake through one hand and another red-hot iron stake through the other hand; they drive a red-hot iron stake through one foot and another red-hot iron stake through the other foot; they drive a red-hot iron stake through the middle of his chest. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe…
Then, |bhikkhus,::::| the wardens of hell lay him down and hack him apart with machetes. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe…
Then, |bhikkhus,::::| the wardens of hell seize him, suspend him upside down, and hack him apart with axes ...
tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe…
Then, |bhikkhus,::::| the wardens of hell harness him to a chariot and drive him back and forth across a blazing, fully ignited, and glowing ground ...
tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe…
Then, |bhikkhus,::::| the wardens of hell force him to ascend and descend a massive mountain of burning, fully ignited, and blazing embers ...
tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṁ paccati. So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Then, |bhikkhus,::::| the wardens of hell seize him, suspend him upside down, and plunge him into a boiling copper cauldron, blazing, fully ignited, and glowing. There, as foam bubbles up, he is boiled and suffers, rising up once, sinking down once, and moving sideways once. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
The Great Hell and the Neighboring Hells
Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo—
Then, |bhikkhus,::::| the wardens of hell cast him into the great hell. Now, |bhikkhus,::::| as to that great hell—
Catukkaṇṇo catudvāro,
vibhatto bhāgaso mito;
Ayopākārapariyanto,
ayasā paṭikujjito.
It is rectangular, with four doors,
and is divided into separate compartments;
it is surrounded by iron fortification,
and shut in with an iron roof.
Tassa ayomayā bhūmi,
jalitā tejasāyutā;
Samantā yojanasataṁ,
pharitvā tiṭṭhati sabbadā.
Its ground is made of iron,
blazing and infused with fire.
It extends for a hundred |yojanas::yojana is a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| in all directions,
which it ever covers pervasively.
Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Now, |bhikkhus,::::| in that great hell, flames shoot up from the eastern wall and crash against the western wall; flames shoot up from the western wall and crash against the eastern wall; flames shoot up from the northern wall and crash against the southern wall; flames shoot up from the southern wall and crash against the northern wall; flames shoot up from below and crash against the top; flames shoot down from above and crash against the bottom. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There comes a time|, bhikkhus,::::| once in a while, after the passage of a long period, when the eastern door of that great hell is opened. He runs toward it with swift speed. As he runs with swift speed, his outer skin burns, his inner skin burns, his flesh burns, his sinews burn, and even his bones smoke; when he is lifted out, it becomes just the same again. But when|, bhikkhus,::::| he has almost reached it, that door is slammed shut. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṁ dvāraṁ apāpurīyati …pe… uttaraṁ dvāraṁ apāpurīyati …pe… dakkhiṇaṁ dvāraṁ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There comes a time|, bhikkhus,::::| once in a while, after the passage of a long period, when the western door of that great hell is opened ... when the northern door is opened ... when the southern door is opened. He runs toward it with swift speed. As he runs with swift speed, his outer skin burns, his inner skin burns, his flesh burns, his sinews burn, and even his bones smoke; when he is lifted out, it becomes just the same again. But when|, bhikkhus,::::| he has almost reached it, that door is slammed shut. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. So tena dvārena nikkhamati.
There comes a time|, bhikkhus,::::| once in a while, after the passage of a long period, when the eastern door of that great hell is opened. He runs toward it with swift speed. As he runs with swift speed, his outer skin burns, his inner skin burns, his flesh burns, his sinews burn, and even his bones smoke; when he is lifted out, it becomes just the same again. And he escapes through that door.
Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. So tattha patati. Tasmiṁ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṁ chindanti, chaviṁ chetvā cammaṁ chindanti, cammaṁ chetvā maṁsaṁ chindanti, maṁsaṁ chetvā nhāruṁ chindanti, nhāruṁ chetvā aṭṭhiṁ chindanti, aṭṭhiṁ chetvā aṭṭhimiñjaṁ khādanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Immediately adjacent to that great hell|, bhikkhus,::::| is the vast Excrement Hell. He falls into it. In that Excrement Hell, needle-mouthed creatures pierce his outer skin; having pierced the outer skin, they pierce the inner skin; having pierced the inner skin, they pierce the flesh; having pierced the flesh, they pierce the sinews; having pierced the sinews, they pierce the bones; having pierced the bones, they devour the bone marrow. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Immediately adjacent to that Excrement Hell|, bhikkhus,::::| is the vast Hot Ashes Hell. He falls into it. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Immediately adjacent to that Hot Ashes Hell|, bhikkhus,::::| is the vast Silk-Cotton Forest, soaring a yojana high, with sixteen-finger-length thorns, blazing, fully ignited, and glowing. There they force him to climb up and climb down. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ. So tattha pavisati. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Immediately adjacent to that Silk-Cotton Forest|, bhikkhus,::::| is the vast Sword-Leaf Forest. He enters it. The leaves stirred by the wind fall and cut off his hands, cut off his feet, cut off both his hands and feet; cut off his ears, cut off his nose, cut off both his ears and nose. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī. So tattha patati. So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Immediately adjacent to that Sword-Leaf Forest|, bhikkhus,::::| is the vast Caustic Water River. He falls into it. There he is swept downstream, swept upstream, and swept both downstream and upstream. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu: ‘ambho purisa, kiṁ icchasī’ti?
Then, |bhikkhus,::::| the wardens of hell pull him out with a fishhook, place him on dry ground, and say to him: ‘Good man, what do you desire?’
So evamāha: ‘jighacchitosmi, bhante’ti.
He replies: ‘I am hungry, venerable sir.’
Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ lohaguḷaṁ mukhe pakkhipanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
Then, |bhikkhus,::::| the wardens of hell force open his mouth with a red-hot iron spike, blazing, fully ignited, and glowing, and throw into his mouth a red-hot copper ball, blazing, fully ignited, and glowing. It burns his lips, burns his mouth, burns his throat, burns his chest, and taking along his intestines and mesentery, passes out from below. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu: ‘ambho purisa, kiṁ icchasī’ti?
Then, |bhikkhus,::::| the wardens of hell say to him: ‘Good man, what do you desire?’
So evamāha: ‘pipāsitosmi, bhante’ti.
He replies: ‘I am thirsty, venerable sir.’
Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti.
Then, |bhikkhus,::::| the wardens of hell force open his mouth with a red-hot iron spike, blazing, fully ignited, and glowing, and pour into his mouth molten bronze, blazing, fully ignited, and glowing. It burns his lips, burns his mouth, burns his throat, burns his chest, and taking along his intestines and mesentery, passes out from below. There he experiences painful, agonizing, and piercing feelings, yet he does not die so long as that bad kamma has not been exhausted.
Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.
Then, |bhikkhus,::::| the wardens of hell cast him back into the great hell.
The Reflection of King Yama
Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: ‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti.
|Bhikkhus,::::| once in the past, this thought occurred to King Yama: ‘Those who commit evil deeds in the world are subjected to various forms of punishment. Oh, if only I could obtain human birth, and if a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One were to arise in the world! Then I would associate closely with that Blessed One, and he would teach me the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and I would come to understand his Dhamma.’
Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti.
|Bhikkhus,::::| I do not say this having heard it from another ascetic or brahmin. But rather, what I have known for myself, seen for myself, and realized for myself, that is what I declare.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
That is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“Coditā devadūtehi,
ye pamajjanti māṇavā;
Te dīgharattaṁ socanti,
hīnakāyūpagā narā.
“Though warned by the divine messengers,
those people who remain negligent;
they |sorrow::grieve [socati]| for a long time,
having fared on to a lower realm.
Ye ca kho devadūtehi,
santo sappurisā idha;
Coditā nappamajjanti,
ariyadhamme kudācanaṁ.
But those who, when warned by the divine messengers,
are virtuous and noble here;
who do not become negligent,
in regard to the noble Dhamma—
Upādāne bhayaṁ disvā,
jātimaraṇasambhave;
Anupādā vimuccanti,
jātimaraṇasaṅkhaye.
Who, seeing the danger in |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]|,
which leads to birth and death;
are liberated by non-clinging,
bringing an end to birth and death.
Te khemappattā sukhino,
diṭṭhadhammābhinibbutā;
Sabbaverabhayātītā,
sabbadukkhaṁ upaccagun”ti.
Those who have attained security are at ease,
|completely calmed in this very life::perfectly extinguished here and now [diṭṭhadhammābhinibbuta]|;
having overcome all |hostility::hatred, ill will, animosity, enmity [vera]| and fear,
they have transcended all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”