Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 130 Middle Discourses 130

Devadūtasutta Messengers of the Gods The Divine Messengers

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:

“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this:

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; “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. “Bhikkhus, suppose there were two houses with doors and a man with good sight standing there between them saw people going in and coming out and passing to and fro.

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, 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 broke up, after death, they were 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 broke up, after death, they were reborn in the ghost realm, the animal realm, or in a place of loss, a bad place, the underworld, hell.’ So too, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understand how beings pass on according to their actions thus: ‘These worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared in a happy destination, even in the heavenly world. Or these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared among human beings. But these worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong views in their actions, on the dissolution of the body, after death, have reappeared in the realm of ghosts. Or these worthy beings who were ill conducted…on the dissolution of the body, after death, have reappeared in the animal world. Or these worthy beings who were ill conducted…on the dissolution of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell.’

Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: The wardens of hell take them by the arms and present them to King Yama, saying, “Now the wardens of hell seize such a being by the arms and present him to King Yama, saying:

‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. ‘Sire, this man has ill-treated his mother, ill-treated his father, ill-treated recluses, ill-treated brahmins; he has had no respect for the elders of his clan.

Imassa devo daṇḍaṁ paṇetū’ti. May Your Majesty punish them!’ Let the king order his punishment.’

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: King Yama pursues, presses, and grills them about the first messenger of the gods: “Then King Yama presses and questions and cross-questions him about the first divine messenger:

‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? ‘My man, did you not see the first messenger of the gods that appeared among human beings?’ ‘Good man, did you not see the first divine messenger to appear in the world?’

So evamāha: He says, He says:

‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ ‘I did not, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti? ‘My man, did you not see among human beings a little baby collapsed in their own urine and feces?’ ‘Good man, have you never seen in the world a young tender infant lying prone, fouled in his own excrement and urine?’

So evamāha: He says, He says:

‘addasaṁ, bhante’ti. ‘I saw that, sir.’ ‘I have, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, “Then King Yama says:

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My man, did it not occur to you—being sensible and mature—‘Good man, did it never occur to you—an intelligent and mature man—

ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “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”?’ “I too am subject to birth, I am not exempt from birth: surely I had better do good by body, speech, and mind”?’

So evamāha: He says, He says:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ ‘I was unable, venerable sir, I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind. ‘Good man, through negligence you have failed to do good by body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Certainly they will deal with you according to your negligence.

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. 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.’ But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the second messenger of the gods: “Then, after pressing and questioning and cross-questioning him about the first divine messenger, King Yama presses and questions and cross-questions him about the second divine messenger:

‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? ‘My man, did you not see the second messenger of the gods that appeared among human beings?’ ‘Good man, did you not see the second divine messenger to appear in the world?’

So evamāha: He says, He says:

‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ ‘I did not, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘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? ‘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?’ ‘Good man, have you never seen in the world a man—or a woman—at eighty, ninety, or a hundred years, aged, as crooked as a roof bracket, doubled up, supported by a walking stick, tottering, frail, youth gone, teeth broken, grey-haired, scanty-haired, bald, wrinkled, with limbs all blotchy?’

So evamāha: He says, He says:

‘addasaṁ, bhante’ti. ‘I saw that, sir.’ ‘I have, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, “Then King Yama says:

ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “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”?’ “I too am subject to ageing, I am not exempt from ageing: surely I had better do good by body, speech, and mind”?’

So evamāha: He says, He says:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ ‘I was unable, venerable sir, I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Certainly they will deal with you according to your negligence.

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. 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.’ But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the third messenger of the gods: “Then, after pressing and questioning and cross-questioning him about the second divine messenger, King Yama presses and questions and cross-questions him about the third divine messenger:

‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? ‘My man, did you not see the third messenger of the gods that appeared among human beings?’ ‘Good man, did you not see the third divine messenger to appear in the world?’

So evamāha: He says, He says:

‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ ‘I did not, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti? ‘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?’ ‘Good man, have you never seen in the world a man—or a woman—afflicted, suffering, and gravely ill, lying fouled in his own excrement and urine, lifted up by some and set down by others?’

So evamāha: He says, He says:

‘addasaṁ, bhante’ti. ‘I saw that, sir.’ ‘I have, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, “Then King Yama says:

ahampi khomhi byādhidhammo, byādhiṁ anatīto. “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”?’ “I too am subject to sickness, I am not exempt from sickness:

Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha: He says, surely I had better do good by body, speech, and mind”?’ He says:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ ‘I was unable, venerable sir, I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Certainly they will deal with you according to your negligence.

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. 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.’ But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the fourth messenger of the gods: “Then, after pressing and questioning and cross-questioning him about the third divine messenger, King Yama presses and questions and cross-questions him about the fourth divine messenger:

‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti? ‘My man, did you not see the fourth messenger of the gods that appeared among human beings?’ ‘Good man, did you not see the fourth divine messenger to appear in the world?’

So evamāha: He says, He says:

‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ ‘I did not, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—‘My man, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments—‘Good man, have you never seen in the world, when a robber culprit is caught, kings having many kinds of tortures inflicted on him:

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? 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 ‘Rāhu’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?’ having him flogged with whips…(as Sutta 129, §4)…and having his head cut off with a sword?’

So evamāha: He says, He says:

‘addasaṁ, bhante’ti. ‘I saw that, sir.’ ‘I have, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, “Then King Yama says:

ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “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”?’ “Those who do evil actions have such tortures of various kinds inflicted on them here and now; so what in the hereafter? Surely I had better do good by body, speech, and mind”?’

So evamāha: He says, He says:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ ‘I was unable, venerable sir, I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Certainly they will deal with you according to your negligence.

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. 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.’ But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the fifth messenger of the gods: “Then, after pressing and questioning and cross-questioning him about the fourth divine messenger, King Yama presses and questions and cross-questions him about the fifth divine messenger:

‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti? ‘My man, did you not see the fifth messenger of the gods that appeared among human beings?’ ‘Good man, did you not see the fifth divine messenger to appear in the world?’

So evamāha: He says, He says:

‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ ‘I did not, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? ‘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?’ ‘Good man, have you never seen in the world a man—or a woman—one-day dead, two-days dead, three-days dead, bloated, livid, and oozing with matter?’

So evamāha: He says, He says:

‘addasaṁ, bhante’ti. ‘I saw that, sir.’ ‘I have, venerable sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, “Then King Yama says:

ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ “I too am subject to death, I am not exempt from death: surely I had better do good by body, speech, and mind”?’

So evamāha: He says, He says:

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ ‘I was unable, venerable sir, I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha: King Yama says to them, Then King Yama says:

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Certainly they will deal with you according to your negligence.

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. 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.’ But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. After grilling them about the fifth messenger of the gods, King Yama falls silent. “Then, after pressing and questioning and cross-questioning him about the fifth divine messenger, King Yama is silent.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—The wardens of hell punish them with the five-fold crucifixion. “Now the wardens of hell torture him with the fivefold transfixing.

tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. They drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the other hand, they drive a red-hot iron stake through one foot, they drive a red-hot iron stake through the other foot, they drive a red-hot iron stake in the middle through his breast.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe… The wardens of hell throw them down and hack them with axes. … “Next the wardens of hell throw him down and pare him with axes. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe… They hang them upside-down and hack them with hatchets. … “Next the wardens of hell set him with his feet up and his head down and pare him with adzes. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe… They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … “Next the wardens of hell harness him to a chariot and drive him back and forth across ground that is burning, blazing, and glowing. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… They make them climb up and down a big mountain of burning coals, blazing and glowing. … “Next the wardens of hell make him climb up and down a great mound of coals that are burning, blazing, and glowing. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. “Next the wardens of hell take him feet up and head down and plunge him into a red-hot metal cauldron that is burning, blazing, and glowing.

So tattha pheṇuddehakaṁ paccati. He is cooked there in a swirl of froth.

So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. There they’re seared in boiling scum, and they’re swept up and down and round and round. And as he is being cooked there in a swirl of froth, he is swept now up, now down, and now across.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. The wardens of hell toss them into the Great Hell. “Next the wardens of hell throw him into the Great Hell.

So kho pana, bhikkhave, mahānirayo—Now, about that Great Hell: Now as to that Great Hell, bhikkhus:

Catukkaṇṇo catudvāro, ‘Four are its corners, four its doors, It has four corners and is built

vibhatto bhāgaso mito; neatly divided section by section. With four doors, one set in each side,

Ayopākārapariyanto, Surrounded by an iron wall, Walled up with iron all around

ayasā paṭikujjito. of iron is its roof. And shut in with an iron roof.

Tassa ayomayā bhūmi, The ground is even made of iron, Its floor as well is made of iron

jalitā tejasāyutā; it burns with fierce fire. And heated till it glows with fire.

Samantā yojanasataṁ, The heat forever radiates The range is a full hundred leagues

pharitvā tiṭṭhati sabbadā. a hundred leagues around.’ Which it covers all-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. 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. “Now the flames that surge out from the Great Hell’s eastern wall dash against its western wall. The flames that surge out from its western wall dash against its eastern wall. The flames that surge out from its northern wall dash against its southern wall. The flames that surge out from its southern wall dash against its northern wall. The flames that dash out from the bottom dash against the top. And the flames that surge out from the top dash against the bottom.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. “Some time or other, bhikkhus, at the end of a long period, there comes an occasion when the Great Hell’s eastern door is opened.

So tattha sīghena javena dhāvati. So they run there as fast as they can. He runs towards it, treading quickly.

Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; As he does so, his outer skin burns, his inner skin burns, his flesh burns, his sinews burn, his bones turn to smoke; and it is the same when his foot is uplifted.

Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. but when they’ve managed to make it most of the way, the gate is slammed shut. When at long last he reaches the door, then it is shut.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṁ dvāraṁ apāpurīyati …pe… There comes a time when, after a very long period has passed, the western gate … “Some time or other, at the end of a long period, there comes an occasion when the Great Hell’s western door is opened…

uttaraṁ dvāraṁ apāpurīyati …pe… northern gate … when its northern door is opened…

dakkhiṇaṁ dvāraṁ apāpurīyati. southern gate of the Great Hell is opened. when its southern door is opened.

So tattha sīghena javena dhāvati. So they run there as fast as they can. He runs towards it, treading quickly…

So tattha sīghena javena dhāvati. So they run there as fast as they can. He runs towards it, treading quickly.

So tena dvārena nikkhamati. and they make it out that door. He comes out by that door.

Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. Immediately adjacent to the Great Hell is the vast Dung Hell. “Immediately next to the Great Hell is the vast Hell of Excrement.

So tattha patati. And that’s where they fall. He falls into that.

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. 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. In that Hell of Excrement needle-mouthed creatures bore through his outer skin and bore through his inner skin and bore through his flesh and bore through his sinews and bore through his bones and devour his marrow.

Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. Immediately adjacent to the Dung Hell is the vast Hell of Burning Chaff. “Immediately next to the Hell of Excrement is the vast Hell of Hot Embers.

So tattha patati. And that’s where they fall. He falls into that.

Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. 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. “Immediately next to the Hell of Hot Embers is the vast Wood of Simbali Trees, a league high, bristling with thorns sixteen finger-breadths long, burning, blazing, and glowing.

Tattha āropentipi oropentipi. And there they make them climb up and down. They make him climb up and down those trees.

Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ. Immediately adjacent to the Red Silk-Cotton Forest is the vast Sword-Leaf Forest. “Immediately next to the Wood of Simbali Trees is a vast Wood of Sword-leaf Trees.

So tattha pavisati. They enter that. He goes into that.

Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. 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. The leaves, stirred by the wind, cut his hands and cut his feet and cut his hands and feet; they cut his ears and cut his nose and cut his ears and nose.

Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī. Immediately adjacent to the Sword-Leaf Forest is the vast Acid River. “Immediately next to the Wood of Sword-leaf Trees is a great river of caustic water.

So tattha patati. And that’s where they fall. He falls into that.

So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. There they are swept upstream, swept downstream, and swept both up and down stream. There he is swept along the stream and against the stream and both along and against the stream.

Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu: The wardens of hell pull them out with a hook and place them on solid ground, and say, “Next the wardens of hell pull him out with a hook, and setting him on the ground, they ask him:

‘ambho purisa, kiṁ icchasī’ti? ‘My man, what do you want?’ ‘Good man, what do you want?’

So evamāha: They say, He says:

‘jighacchitosmi, bhante’ti. ‘I’m hungry, sir.’ ‘I am hungry, venerable sirs.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ lohaguḷaṁ mukhe pakkhipanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. The wardens of hell force open their mouth with a hot iron spike—burning, blazing, and glowing—and shove in a red-hot copper ball, burning, blazing, and glowing. Then the wardens of hell prise open his mouth with red-hot iron tongs, burning, blazing, and glowing, and they throw into his mouth a red-hot metal ball, burning, blazing, and glowing.

So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. It burns his lips, it burns his mouth, it burns his throat, it burns his stomach, and it passes out below carrying with it his intestines and mesentery.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu: The wardens of hell say, “Next the wardens of hell ask him:

‘ambho purisa, kiṁ icchasī’ti? ‘My man, what do you want?’ ‘Good man, what do you want?’

So evamāha: They say, He says:

‘pipāsitosmi, bhante’ti. ‘I’m thirsty, sir.’ ‘I am thirsty, venerable sirs.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. The wardens of hell force open their mouth with a hot iron spike—burning, blazing, and glowing—and pour in molten copper, burning, blazing, and glowing. Then the wardens of hell prise open his mouth with red-hot iron tongs, burning, blazing, and glowing, and they pour into his mouth molten copper, burning, blazing, and glowing.

Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. It burns his lips, it burns his mouth, it burns his throat, it burns his stomach, and it passes out below carrying with it his intestines and mesentery.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti. The wardens of hell toss them back in the Great Hell. “Then the wardens of hell throw him back again into the Great Hell.

Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: Once upon a time, King Yama thought: “It has happened that King Yama thought:

‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. ‘Those who do such bad deeds in the world receive these many different punishments. ‘Those in the world who do evil unwholesome actions indeed have all these many kinds of tortures inflicted on them.

Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. 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! Oh, that I might attain the human state, that a Tathāgata, accomplished and fully enlightened, might appear in the world, that I might wait on that Blessed One,

So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. Let that Buddha teach me Dhamma, so that I may understand his teaching!’ that the Blessed One might teach me the Dhamma, and that I might come to understand that Blessed One’s Dhamma!’

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti. 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.” “Bhikkhus, I tell you this not as something I heard from another recluse or brahmin. I tell you this as something that I have actually known, seen, and discovered by myself.”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Then the Holy One, the Teacher, went on to say: When the Sublime One had said that, the Teacher said further:

“Coditā devadūtehi, “When warned by the gods’ messengers, “Though warned by the divine messengers,

ye pamajjanti māṇavā; those sons of Manu who are negligent Full many are the negligent,

Te dīgharattaṁ socanti, sorrow for a long time And people may sorrow long indeed

hīnakāyūpagā narā. when they go to that wretched place. Once gone down to the lower world.

Ye ca kho devadūtehi, When warned by the gods’ messengers, But when by the divine messengers

santo sappurisā idha; the good and true persons here Good people here in this life are warned,

Coditā nappamajjanti, never neglect They do not dwell in negligence

ariyadhamme kudācanaṁ. the teaching of the Noble One. But practise well the noble Dhamma.

Upādāne bhayaṁ disvā, Seeing the danger in grasping, Clinging they look upon with fear

jātimaraṇasambhave; the origin of birth and death, For it produces birth and death;

Anupādā vimuccanti, the unattached are freed And by not clinging they are freed

jātimaraṇasaṅkhaye. with the ending of birth and death. In the destruction of birth and death.

Te khemappattā sukhino, Happy, they’ve come to a safe place, They dwell in bliss for they are safe

diṭṭhadhammābhinibbutā; quenched in this very life. And reach Nibbāna here and now.

Sabbaverabhayātītā, They’ve gone beyond all enmities and fears, They are beyond all fear and hate;

sabbadukkhaṁ upaccagun”ti. and risen above all suffering.” They have escaped all suffering.”

Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Dvidhāva suññatā hoti,

Abbhutadhammabākulaṁ;

Aciravatabhūmijanāmo,

Anuruddhupakkilesaṁ;

Bālapaṇḍito devadūtañca te dasāti.

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