Evaṁ me sutaṁ—I have heard that on one occasion ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;
sadvārā → sandhidvārā (mr)“Monks, it’s as if there were two households with doors, and a man of good eyesight, standing there between them, would see people entering & leaving a house, wandering out & about.

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, I—by means of the divine eye, purified & surpassing the human—see beings passing away & re-appearing, and I discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions: ‘O, how these beings—who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world. Or how these beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in the realm of the hungry ghosts. Or how these beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in the animal womb. Or how these beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell.’

Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:“Then the hell-wardens, seizing (such a being) by the arms, present him to King Yama: ‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī.‘This is a man, your majesty, with no respect for mother, no respect for father, no reverence for contemplatives, no reverence for brahmans, no honor for the leaders of his clan. Imassa devo daṇḍaṁ paṇetū’ti.Let your majesty decree his punishment.’

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:“Then King Yama interrogates & interpellates & castigates the man regarding the first deva messenger: ‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti?‘My good man, didn’t you see the first deva messenger that has appeared among human beings?’

So evamāha:“‘I didn’t, lord,’ he says. ‘nāddasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti?‘My good man, didn’t you see among human beings a tender baby boy lying prone in its own urine & excrement?’

So evamāha:“‘I did, lord,’ he says. ‘addasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My good man, didn’t the thought occur to you—observant & mature: ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?“I, too, am subject to birth, have not gone beyond birth. I’d better do good with body, speech, & mind”?’

So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.“‘I couldn’t, lord. I was heedless, lord.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.‘My good man, through heedlessness you did not do what is good with body, speech, & mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.And of course, my good man, they will deal with you in accordance with your heedlessness. 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.
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts1ed)For that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma 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, having interrogated & interpellated & castigated the man regarding the first deva messenger, King Yama interrogates & interpellates & castigates him regarding the second: ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?‘My good man, didn’t you see the second deva messenger that has appeared among human beings?’

So evamāha:“‘I didn’t, lord,’ he says. ‘nāddasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha: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 good man, didn’t you see among human beings a woman or man eighty, ninety, one hundred years old: aged, roof-rafter crooked, bent-over, supported by a cane, palsied, miserable, broken-toothed, gray-haired, scanty-haired, bald, wrinkled, with limbs all blotchy?’

So evamāha:“‘I did, lord,’ he says. ‘addasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My good man, didn’t the thought occur to you—observant & mature: ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?“I, too, am subject to aging, have not gone beyond aging. I’d better do good with body, speech, & mind”?’

So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.“‘I couldn’t, lord. I was heedless, lord.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.‘My good man, through heedlessness you did not do what is good with body, speech, & mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.And of course, my good man, they will deal with you in accordance with your heedlessness. 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.For that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma 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, having interrogated & interpellated & castigated the man regarding the second deva messenger, King Yama interrogates & interpellates & castigates him regarding the third: ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?‘My good man, didn’t you see the third deva messenger that has appeared among human beings?’

So evamāha: ‘nāddasaṁ, bhante’ti.“‘I didn’t, lord,’ he says.

Tamenaṁ, bhikkhave, yamo rājā evamāha: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 good man, didn’t you see among human beings a woman or man diseased, in pain, severely ill, lying in her/his own urine & excrement, lifted up by others, laid down by others?’

So evamāha:“‘I did, lord,’ he says. ‘addasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My good man, didn’t the thought occur to you—observant & mature: ahampi khomhi byādhidhammo, byādhiṁ anatīto.“I, too, am subject to illness, have not gone beyond illness. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha:I’d better do good with body, speech, & mind”?’ ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.“‘I couldn’t, lord. I was heedless, lord.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.‘My good man, through heedlessness you did not do what is good with body, speech, & mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.And of course, my good man, they will deal with you in accordance with your heedlessness. 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.For that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma 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, having interrogated & interpellated & castigated the man regarding the third deva messenger, King Yama interrogates & interpellates & castigates him regarding the fourth: ‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti?‘My good man, didn’t you see the fourth deva messenger that has appeared among human beings?’

So evamāha:“‘I didn’t, lord,’ he says. ‘nāddasaṁ, bhante’ti.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—‘My good man, didn’t you see among human beings kings—catching a thief, a criminal—having him tortured in many ways: 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?flogging him with whips, beating him with canes, beating him with clubs; cutting off his hands, cutting off his feet, cut off his hands & feet; cutting off his ears, cutting off his nose, cutting off his ears & nose; subjecting him to the ‘porridge pot,’ the ‘polished-shell shave,’ the ‘Rāhu’s mouth,’ the ‘flaming garland,’ the ‘blazing hand,’ the ‘grass-duty (ascetic),’ the ‘bark-dress (ascetic),’ the ‘burning antelope,’ the ‘meat hooks,’ the ‘coin-gouging,’ the ‘lye pickling,’ the ‘pivot on a stake,’ the ‘rolled-up bed’; having him splashed with boiling oil, devoured by dogs, impaled alive on a stake; cutting off his head with a sword?’

So evamāha: ‘addasaṁ, bhante’ti.“‘I did, lord,’ he says.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My good man, didn’t the thought occur to you—observant & mature: ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
kimaṅgaṁ → kimaṅga (bj, cck, pts1ed)“It seems that those who do evil actions are tortured in these many ways in the here & now. And how much more in the hereafter? I’d better do good with body, speech, & mind”?’

So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.“‘I couldn’t, lord. I was heedless, lord.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.‘My good man, through heedlessness you did not do what is good with body, speech, & mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.And of course, my good man, they will deal with you in accordance with your heedlessness. 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.For that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma 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, having interrogated & interpellated & castigated the man regarding the fourth deva messenger, King Yama interrogates & interpellates & castigates him regarding the fifth: ‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti?‘My good man, didn’t you see the fifth deva messenger that has appeared among human beings?’

So evamāha: ‘nāddasaṁ, bhante’ti.“‘I didn’t, lord,’ he says.

Tamenaṁ, bhikkhave, yamo rājā evamāha: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 good man, didn’t you see among human beings a woman or man, one day, two days, or three days dead: bloated, livid, oozing with lymph?’

So evamāha: ‘addasaṁ, bhante’ti.“‘I did, lord,’ he says.

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—‘My good man, didn’t the thought occur to you—observant & mature: ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?“I, too, am subject to death, have not gone beyond death. I’d better do good with body, speech, & mind”?’

So evamāha: ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.“‘I couldn’t, lord. I was heedless, lord.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.‘My good man, through heedlessness you did not do what is good with body, speech, & mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.And of course, my good man, they will deal with you in accordance with your heedlessness. 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.For that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma was done by you yourself, and you yourself will experience its result.’

Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.“Then, having interrogated & interpellated & castigated the man regarding the fifth deva messenger, King Yama falls silent.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—“Then the hell-wardens torture (the evil-doer) with what’s called a five-fold imprisonment. tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti.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 through the middle of his chest. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe…Then the hell-wardens lay him down and slice him with axes.

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe…Then they hold him feet up & head down and slice him with adzes.

tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe…Then they harness him to a chariot and drive him back & forth over ground that is burning, blazing, & glowing.

tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe…Then they make him climb up & down a vast mountain of embers that is burning, blazing, & glowing.

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya.Then they hold him feet up & head down and plunge him into a red-hot copper cauldron that is burning, blazing, & glowing. So tattha pheṇuddehakaṁ paccati.There he boils with bubbles foaming. So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati.And as he is boiling there with bubbles foaming, he goes now up, he goes now down, he goes now around. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.Then the hell-wardens throw him into the Great Hell. So kho pana, bhikkhave, mahānirayo—And as to the Great Hell, monks:

Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;It’s four-cornered & has four gates set in the middle of each side. Ayopākārapariyanto, ayasā paṭikujjito.It’s surrounded by an iron fortress wall and roofed with iron.

Tassa ayomayā bhūmi, jalitā tejasāyutā;Its floor is made of red-hot iron, heated, fully blazing. Samantā yojanasataṁ, pharitvā tiṭṭhati sabbadā.It stands always, spreading 100 leagues all 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.The flame that leaps from the eastern wall of the Great Hell strikes the western wall. The flame that leaps from the western wall strikes the eastern wall. The flame that leaps from the northern wall strikes the southern wall. The flame that leaps from the southern wall strikes the northern wall. The flame that leaps from the bottom strikes the top. The flame that leaps from the top strikes the bottom. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati.
apāpurīyati → avāpurīyati (bj)There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. So tattha sīghena javena dhāvati.He runs there, rushing quickly. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti.As he runs there, rushing quickly, his outer skin burns, his inner skin burns, his flesh burns, his tendons burn, even his bones turn to smoke. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.
pidhīyati → pithīyati (bj, sya-all, km, pts1ed)When (his foot) is lifted, he is just the same. But when he finally arrives, the door slams shut. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṁ dvāraṁ apāpurīyati …pe…There comes a time when, ultimately, with the passing of a long stretch of time, the western gate of the Great Hell opens… uttaraṁ dvāraṁ apāpurīyati …pe…the northern gate… dakkhiṇaṁ dvāraṁ apāpurīyati.the southern gate of the Great Hell opens. So tattha sīghena javena dhāvati.He runs there, rushing quickly. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti.As he runs there, rushing quickly, his outer skin burns, his inner skin burns, his flesh burns, his tendons burn, even his bones turn to smoke. When (his foot) is lifted, he is just the same. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.But when he finally arrives, the door slams shut. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati.There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. So tattha sīghena javena dhāvati.He runs there, rushing quickly. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti.As he runs there, rushing quickly, his outer skin burns, his inner skin burns, his flesh burns, his tendons burn, even his bones turn to smoke. When (his foot) is lifted, he is just the same. So tena dvārena nikkhamati.He gets out through the gate.

Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo.But right next to the Great Hell is a vast Excrement Hell. So tattha patati.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.And in that Excrement Hell needle-mouth beings bore into his outer skin. Having bored into his outer skin, they bore into his inner skin… his flesh… his tendons… the bone. Having bored into the bone, they feed on the marrow. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo.Right next to the Excrement Hell is the vast Hot Ashes Hell. So tattha patati.He falls into that. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ.
uddhaṁ → uccaṁ (sya-all, km); ubbhato (mr)Right next to the Hot Ashes Hell is the vast Simbali Forest, (with trees) reaching up a league, covered with thorns sixteen fingerbreadths long—burning, blazing, & glowing. Tattha āropentipi oropentipi.He enters that and is made to climb up & down them. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ.Right next to the Simbali Forest is the vast Sword-leaf Forest. So tattha pavisati.He enters that. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti.There the leaves, stirred by the wind, cut off his hand, cut off his foot, cut off his hand & foot, cut off his ear, cut off his nose, cut off his ear & nose. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī.
khārodakā nadī → khārodikā nadī (bj)Right next to the Sword-leaf Forest is the vast Lye-water River. So tattha patati.He falls into that. So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati.There he is swept downstream, he is swept upstream, he is swept downstream & upstream. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu:Then the hell-wardens pull him out with a hook and, placing him on the ground, say to him, ‘ambho purisa, kiṁ icchasī’ti?‘Well, good man, what do you want?’

So evamāha:He replies, ‘jighacchitosmi, bhante’ti.‘I’m hungry, venerable sirs.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ lohaguḷaṁ mukhe pakkhipanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ.So the hell-wardens pry open his mouth with red-hot iron tongs—burning, blazing, & glowing—and throw into it a copper ball, burning, blazing, & glowing. So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.
tassa → tassa (si, pts1ed); taṁ tassa (mr) | dahati → ḍayhati (bj, sya-all, km, pts1ed) | urampi → udarampi (sya-all, km)It burns his lips, it burns his mouth, it burns his stomach and comes out the lower side, carrying along his bowels & intestines. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu:Then the hell-wardens say to him, ‘ambho purisa, kiṁ icchasī’ti?‘Well, good man, what do you want?’

So evamāha:He replies, ‘pipāsitosmi, bhante’ti.‘I’m thirsty, venerable sirs.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ.So the hell-wardens pry open his mouth with red-hot iron tongs—burning, blazing, & glowing—and pour into it molten copper, burning, blazing, & glowing. Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.
tassa → ettha pana pāṭhabhedoIt burns his lips, it burns his mouth, it burns his stomach and comes out the lower side, carrying along his bowels & intestines. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti.There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.Then the hell-wardens throw him back into the Great Hell once more.

Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi:Once, monks, the thought occurred to King Yama: ‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.‘Those who did evil actions in the world are tortured in these many ways. Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ.O that I might gain the human state! And that a Tathāgata—worthy & rightly self-awakened—might arise in the world! And that I might attend to that Tathāgata! So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti.And that he might teach me the Dhamma! And that I might understand his Dhamma!’

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti.I tell you this, monks, not from having heard it from another contemplative or brahman. On the contrary, I tell you this just as I have known for myself, seen for myself, understood for myself.”

Idamavoca bhagavā.That is what the Blessed One said. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Idaṁ vatvāna → idaṁ vatvā (bj, pts1ed)Having said that, the One Well-Gone, the Teacher, said further:

“Coditā devadūtehi, ye pamajjanti māṇavā;Warned by the deva messengers, those youths who are heedless Te dīgharattaṁ socanti, hīnakāyūpagā narā.grieve for a long, long time— people entering a lower state.

Ye ca kho devadūtehi, santo sappurisā idha;But those here who are good, people of integrity, Coditā nappamajjanti, ariyadhamme kudācanaṁ.when warned by the deva messengers aren’t heedless of the noble Dhamma—ever.

Upādāne bhayaṁ disvā, jātimaraṇasambhave;Seeing danger in clinging, in the coming-into-play of birth & death, Anupādā vimuccanti, jātimaraṇasaṅkhaye.they are released from lack of clinging, in the ending of birth & death.

Te khemappattā sukhino, diṭṭhadhammābhinibbutā;They, happy, arriving at safety, fully unbound in the here & now, Sabbaverabhayātītā, sabbadukkhaṁ upaccagun”ti.
sabbadukkhaṁ → sabbadukkhā (mr)having gone beyond all animosity & danger have escaped all suffering & stress.

Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.

Suññatavaggo niṭṭhito tatiyo.

TassuddānaṁThe Summary

Dvidhāva suññatā hoti, abbhutadhammabākulaṁ; Aciravatabhūmijanāmo, anuruddhupakkilesaṁ; Bālapaṇḍito devadūtañca te dasāti.