MN 130 Messengers of the Gods

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro.

In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds: ‘These dear beings did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a place of loss, a bad place, the underworld, hell.’

The wardens of hell take them by the arms and present them to King Yama, saying,

‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.

May Your Majesty punish them!’

King Yama pursues, presses, and grills them about the first messenger of the gods.

‘My man, did you not see the first messenger of the gods that appeared among human beings?’

He says,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings a little baby collapsed in their own urine and feces?’

He says,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’

He says,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama grills them about the second messenger of the gods.

‘My man, did you not see the second messenger of the gods that appeared among human beings?’

He says,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’

He says,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’

He says,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama grills them about the third messenger of the gods.

‘My man, did you not see the third messenger of the gods that appeared among human beings?’

He says,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’

He says,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’

He says,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama grills them about the fourth messenger of the gods.

‘My man, did you not see the fourth messenger of the gods that appeared among human beings?’

He says,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments—

whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded?’

He says,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“It seems that one who does bad deeds receives such punishment in this very life. What must happen to them in the next? I’d better do good by way of body, speech, and mind”?’

He says,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama grills them about the fifth messenger of the gods.

‘My man, did you not see the fifth messenger of the gods that appeared among human beings?’

He says,

‘I saw nothing, sir.’

King Yama says to them,

‘My man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’

He says,

‘I saw that, sir.’

King Yama says to them,

‘My man, did it not occur to you—being sensible and mature—

“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’

He says,

‘I couldn’t, sir. I was negligent.’

King Yama says to them,

‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind.

Well, they’ll definitely punish you to fit your negligence.

That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

After grilling them about the fifth messenger of the gods, King Yama falls silent.

The wardens of hell punish them with the five-fold crucifixion.

They drive red-hot stakes through the hands and feet, and another in the middle of the chest.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell throw them down and hack them with axes. …

They hang them upside-down and hack them with hatchets. …

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

They make them climb up and down a huge mountain of burning coals, blazing and glowing. …

The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.

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There they’re seared in boiling scum, and they’re swept up and down and round and round.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell toss them into the Great Hell.

Now, about that Great Hell:

‘Four are its corners, four its doors,

neatly divided section by section.

Surrounded by an iron wall,

of iron is its roof.

The ground is even made of iron,

it burns with fierce fire.

The heat forever radiates

a hundred leagues around.’

Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.

So they run there as fast as they can.

And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;

but when they’ve managed to make it most of the way, the gate is slammed shut.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

There comes a time when, after a very long period has passed, the western gate …

northern gate …

southern gate of the Great Hell is opened.

So they run there as fast as they can.

And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;

but when they’ve managed to make it most of the way, the gate is slammed shut.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.

So they run there as fast as they can.

And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;

and they make it out that door.

Immediately adjacent to the Great Hell is the vast Dung Hell.

And that’s where they fall.

In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Immediately adjacent to the Dung Hell is the vast Hell of Burning Chaff.

And that’s where they fall.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Immediately adjacent to the Hell of Burning Chaff is the vast Red Silk-Cotton Forest. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing.

And there they make them climb up and down.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Immediately adjacent to the Red Silk-Cotton Forest is the vast Sword-Leaf Forest.

They enter that.

There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Immediately adjacent to the Sword-Leaf Forest is the vast Acid River.

And that’s where they fall.

There they are swept upstream, swept downstream, and swept both up and down stream.

And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell pull them out with a hook and place them on solid ground, and say,

‘My man, what do you want?’

They say,

‘I’m hungry, sir.’

The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and shove in a red-hot copper ball, burning, blazing, and glowing.

It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.

And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell say,

‘My man, what do you want?’

They say,

‘I’m thirsty, sir.’

The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing.

It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.

And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell toss them back in the Great Hell.

Once upon a time, King Yama thought:

‘Those who do such bad deeds in the world receive these many different punishments.

Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!

Then the Buddha can teach me Dhamma, so that I may understand his teaching.’

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“When warned by the gods’ messengers,

those sons of Manu who are negligent

sorrow for a long time

when they go to that wretched place.

When warned by the gods’ messengers,

the good and true persons here

never neglect

the teaching of the Noble One.

Seeing the danger in grasping,

the origin of birth and death,

the unattached are freed

with the ending of birth and death.

Happy, they’ve come to a safe place,

quenched in this very life.

They’ve gone beyond all threats and perils,

and risen above all suffering.”

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Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Tatra kho bhagavā bhikkhū āmantesi:

“bhikkhavo”ti.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Bhagavā etadavoca:

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;

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.

Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:

‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī.

Imassa devo daṇḍaṁ paṇetū’ti.

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:

‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti?

So evamāha:

‘nāddasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:

‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti?

So evamāha:

‘addasaṁ, bhante’ti.

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?

So evamāha:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

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.

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:

‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?

So evamāha:

‘nāddasaṁ, bhante’ti.

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?

So evamāha:

‘addasaṁ, bhante’ti.

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?

So evamāha:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

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.

Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:

‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?

So evamāha:

‘nāddasaṁ, bhante’ti.

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?

So evamāha:

‘addasaṁ, bhante’ti.

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? So evamāha:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

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.

Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:

‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti?

So evamāha:

‘nāddasaṁ, bhante’ti.

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?

So evamāha:

‘addasaṁ, bhante’ti.

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?

So evamāha:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

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.

Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:

‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti?

So evamāha:

‘nāddasaṁ, bhante’ti.

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?

So evamāha:

‘addasaṁ, bhante’ti.

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?

So evamāha:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

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.

Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.

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.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe…

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe…

tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe…

tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe…

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.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.

So kho pana, bhikkhave, mahānirayo—

Catukkaṇṇo catudvāro,

vibhatto bhāgaso mito;

Ayopākārapariyanto,

ayasā paṭikujjito.

Tassa ayomayā bhūmi,

jalitā tejasāyutā;

Samantā yojanasataṁ,

pharitvā tiṭṭhati sabbadā.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu:

‘ambho purisa, kiṁ icchasī’ti?

So evamāha:

‘jighacchitosmi, bhante’ti.

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.

Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu:

‘ambho purisa, kiṁ icchasī’ti?

So evamāha:

‘pipāsitosmi, bhante’ti.

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.

Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.

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.

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti.

Idamavoca bhagavā.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“Coditā devadūtehi,

ye pamajjanti māṇavā;

Te dīgharattaṁ socanti,

hīnakāyūpagā narā.

Ye ca kho devadūtehi,

santo sappurisā idha;

Coditā nappamajjanti,

ariyadhamme kudācanaṁ.

Upādāne bhayaṁ disvā,

jātimaraṇasambhave;

Anupādā vimuccanti,

jātimaraṇasaṅkhaye.

Te khemappattā sukhino,

diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā,

sabbadukkhaṁ upaccagun”ti.

Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Dvidhāva suññatā hoti,

Abbhutadhammabākulaṁ;

Aciravatabhūmijanāmo,

Anuruddhupakkilesaṁ;

Bālapaṇḍito devadūtañca te dasāti.