Devadūtasutta

Majjhima Nikāya 130

Middle Discourses 130

Devadūtasutta

Messengers of the Gods

Evaṁ me sutaṁ—

So I have 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.

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,

“bhikkhavo”ti.

“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.

Bhagavā etadavoca:

The Buddha 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.

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.’

Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:

The wardens of hell take them by the arms and present them 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.

Imassa devo daṇḍaṁ paṇetū’ti.

May Your Majesty punish them!’

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

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

‘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?’

So evamāha:

He says,

‘nāddasaṁ, bhante’ti.

‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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?’

So evamāha:

He says,

‘addasaṁ, bhante’ti.

‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—

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

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”?’

So evamāha:

He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.

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

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:

‘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?’

So evamāha:

He says,

‘nāddasaṁ, bhante’ti.

‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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?’

So evamāha:

He says,

‘addasaṁ, bhante’ti.

‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—

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

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”?’

So evamāha:

He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.

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

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:

‘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?’

So evamāha:

He says,

‘nāddasaṁ, bhante’ti.

‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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?’

So evamāha:

He says,

‘addasaṁ, bhante’ti.

‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—

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

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”?’

Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha:

He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.

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

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:

‘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?’

So evamāha:

He says,

‘nāddasaṁ, bhante’ti.

‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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—

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?’

So evamāha:

He says,

‘addasaṁ, bhante’ti.

‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—

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

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”?’

So evamāha:

He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.

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

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:

‘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?’

So evamāha:

He says,

‘nāddasaṁ, bhante’ti.

‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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?’

So evamāha:

He says,

‘addasaṁ, bhante’ti.

‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—

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

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”?’

So evamāha:

He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.

‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:

King Yama says to them,

‘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.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.

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

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.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—

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

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.

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.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe…

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

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

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

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. …

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. …

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.

So tattha pheṇuddehakaṁ paccati.

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.

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.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.

The wardens of hell toss them into the Great Hell.

So kho pana, bhikkhave, mahānirayo—

Now, about that Great Hell:

Catukkaṇṇo catudvāro,

‘Four are its corners, four its doors,

vibhatto bhāgaso mito;

neatly divided section by section.

Ayopākārapariyanto,

Surrounded by an iron wall,

ayasā paṭikujjito.

of iron is its roof.

Tassa ayomayā bhūmi,

The ground is even made of iron,

jalitā tejasāyutā;

it burns with fierce fire.

Samantā yojanasataṁ,

The heat forever radiates

pharitvā tiṭṭhati sabbadā.

a hundred leagues around.’

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.

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.

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.

So tattha sīghena javena dhāvati.

So they run there as fast as they can.

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;

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.

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.

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 …

uttaraṁ dvāraṁ apāpurīyati …pe…

northern gate …

dakkhiṇaṁ dvāraṁ apāpurīyati.

southern gate of the Great Hell is opened.

So tattha sīghena javena dhāvati.

So they run there as fast as they can.

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;

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.

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.

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.

So tattha sīghena javena dhāvati.

So they run there as fast as they can.

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;

So tena dvārena nikkhamati.

and they make it out that door.

Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo.

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

So tattha patati.

And that’s where they fall.

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.

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.

Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo.

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

So tattha patati.

And that’s where they fall.

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.

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.

Tattha āropentipi oropentipi.

And there they make them climb up and down.

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.

Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ.

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

So tattha pavisati.

They enter 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.

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.

Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī.

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

So tattha patati.

And that’s where they fall.

So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati.

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

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.

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,

‘ambho purisa, kiṁ icchasī’ti?

‘My man, what do you want?’

So evamāha:

They say,

‘jighacchitosmi, bhante’ti.

‘I’m hungry, sir.’

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.

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.

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.

Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu:

The wardens of hell say,

‘ambho purisa, kiṁ icchasī’ti?

‘My man, what do you want?’

So evamāha:

They say,

‘pipāsitosmi, bhante’ti.

‘I’m thirsty, sir.’

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.

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.

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.

Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.

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

Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi:

Once upon a time, 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.

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!

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!’

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.”

Idamavoca bhagavā.

That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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

“Coditā devadūtehi,

“When warned by the gods’ messengers,

ye pamajjanti māṇavā;

those sons of Manu who are negligent

Te dīgharattaṁ socanti,

sorrow for a long time

hīnakāyūpagā narā.

when they go to that wretched place.

Ye ca kho devadūtehi,

When warned by the gods’ messengers,

santo sappurisā idha;

the good and true persons here

Coditā nappamajjanti,

never neglect

ariyadhamme kudācanaṁ.

the teaching of the Noble One.

Upādāne bhayaṁ disvā,

Seeing the danger in grasping,

jātimaraṇasambhave;

the origin of birth and death,

Anupādā vimuccanti,

the unattached are freed

jātimaraṇasaṅkhaye.

with the ending of birth and death.

Te khemappattā sukhino,

Happy, they’ve come to a safe place,

diṭṭhadhammābhinibbutā;

quenched in this very life.

Sabbaverabhayātītā,

They’ve gone beyond all enmities and fears,

sabbadukkhaṁ upaccagun”ti.

and risen above all suffering.”

Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Dvidhāva suññatā hoti,

Abbhutadhammabākulaṁ;

Aciravatabhūmijanāmo,

Anuruddhupakkilesaṁ;

Bālapaṇḍito devadūtañca te dasāti.