長阿含經

CHAPTER 4: THE HELLS

The Buddha told the bhikshus:

“Beyond these four continents beneath heaven are eight thousand worlds encircling them. A great ocean, in turn, encircles those eight thousand worlds. Beyond it, the Great Vajra Mountain surrounds the great ocean. Outside this Great Vajra Mountain is a second Great Vajra Mountain. Between these two mountains lies a realm of obscurity and darkness; neither the sun nor the moon, nor any spirits or devas, despite their powers, can illuminate it with their light.

“In this place are eight great hells, each of which has sixteen lesser hells. The first great hell is called Perception. The second is the Black Cord Hell. The third is the Crushing Hell. The fourth is the Wailing Hell. The fifth is the Great Wailing Hell. The sixth is the Scorching Hell. The seventh is the Great Scorching Hell. The eighth is the Uninterrupted Hell.

“Within the Perception Hell are sixteen lesser hells; each lesser hell measures five hundred yojanas in length and breadth. The first lesser hell is Black Sand; the second, Boiling Excrement; the third, Five Hundred Nails; the fourth, Hunger; the fifth, Thirst; the sixth, One Copper Cauldron; the seventh, Many Copper Cauldrons; the eighth, Stone Mill; the ninth, Pus and Blood; the tenth, Measuring Fire; the eleventh, Ash River; the twelfth, Iron Pellets; the thirteenth, Axes; the fourteenth, Jackals and Wolves; the fifteenth, Sword Trees; and the sixteenth, Freezing Cold.

“Why is it called the Perception Hell? It is because the beings dwelling there have iron nails growing from their hands; these nails are both long and sharp. Harboring hatred toward one another and continually entertaining harmful perceptions, they claw and tear at one another with their nails. Wherever their hands touch, the flesh falls away, and they perceive themselves to be dead. Then a cold wind blows upon them, and their skin and flesh grow back. In a moment they revive and stand up, thinking to themselves: ‘Now I have come back to life.’ Other beings say: ‘I perceive that you are alive.’ Because of this perception, it is called the Perception Hell.

“Furthermore, the beings in this Perception Hell are constantly intent upon harming and destroying one another. In their hands, swords and blades arise naturally, pointed and sharp. They stab and slash one another, flaying skin and cutting flesh, until their mangled bodies fall to the ground and they perceive themselves to be dead. Suddenly, however, a cold wind blows upon them, and their skin and flesh grow back, causing them to revive and stand up. They think and say: ‘Now I have come back to life.’ Other beings say: ‘I, too, perceive that you have come back to life.’ For this reason, it is called the Perception Hell.

“Furthermore, the beings in that Perception Hell constantly harbor harmful perceptions and torment one another. In their hands, swords and blades arise naturally, pointed and sharp. They stab and slash one another, flaying skin and cutting flesh, until their bodies lie dismembered upon the ground and they perceive themselves to be dead. Then a cold wind blows upon them, and their skin and flesh grow back. In a moment they revive and stand up, thinking to themselves: ‘Now I have come back to life.’ Other beings say: ‘I perceive that you are alive.’ For this reason, it is called the Perception Hell.

“Furthermore, the Perception Hell is a place where beings constantly harbor harmful intentions and torment one another. They hold swords and blades in their hands, pointed and sharp, and stab and slash one another, flaying skin and cutting flesh, until they perceive themselves to be dead. Suddenly, however, a cold wind blows upon them, and their skin and flesh grow back. In a moment they revive and stand up, thinking to themselves: ‘Now I have come back to life.’ Other beings say: ‘I perceive that you are alive.’ For this reason, it is called the Perception Hell.

“Furthermore, the Perception Hell is a place where beings constantly harbor harmful perceptions and torment one another. They hold gleaming, oil-polished knives in their hands, pointed and sharp, and stab and slash one another, flaying skin and cutting flesh, until they perceive themselves to be dead. Suddenly, however, a cold wind blows upon them, and their skin and flesh grow back. In a moment they revive and stand up, thinking to themselves: ‘Now I have come back to life.’ Other beings say: ‘I perceive that you are alive.’ For this reason, it is called the Perception Hell.

“Furthermore, the Perception Hell is a place where beings constantly harbor harmful perceptions and torment one another. They hold small knives in their hands, pointed and sharp, and stab and slash one another, flaying skin and cutting flesh, until they perceive themselves to be dead. Suddenly, however, a cold wind blows upon them, and their skin and flesh grow back. In a moment they revive and stand up, thinking to themselves: ‘Now I have come back to life.’ Other beings say: ‘I perceive that you are alive.’ For this reason, it is called the Perception Hell.

“After the beings there have suffered for a long time, they emerge from the Perception Hell and run wildly about in terror, seeking to save themselves. Yet, drawn onward by their former offenses, they suddenly arrive at the Black Sand Hell. At that time, a fierce, scorching wind rises and blows hot black sand against their bodies, turning them entirely black, like dark clouds.

The hot sand burns through their skin and consumes their flesh, penetrating to the bones. Then a black flame erupts from within the offenders’ bodies, burning all around them before entering inward. They undergo every torment, scorched, roasted, and charred.

Because of the causes and conditions of their offenses, they receive this painful retribution. Yet because their offenses have not been exhausted, the offenders are unable to die.

“After they have undergone suffering there for a long time, they emerge from the Black Sand Hell and run wildly about in terror, seeking to save themselves. Yet, drawn onward by their former offenses, they suddenly arrive at the Boiling Excrement Hell. In this hell, iron pellets consisting of boiling excrement naturally fill the space before them, pursuing and compelling the offenders to embrace the hot iron pellets.

These burn their bodies and hands, then their heads and faces; there is nowhere that is not burned. They are also forced to pick up the iron pellets and put them into their mouths, burning their lips and tongues, from their throats down to their bellies, until everything from top to bottom is completely consumed by fire. A species of iron-beaked worm devours their skin and flesh, even to the bones and marrow.

They suffer piercing agony and overwhelming fear. Yet because their offenses have not been exhausted, the offenders are unable to die.

“After the offenders have suffered for a long time in the Boiling Excrement Hell, they emerge from that hell and run wildly about in terror, seeking to save themselves, only to arrive unexpectedly at the Iron Nails Hell. After they have entered, the hell wardens beat them to the ground and force them to lie prone upon hot iron. They stretch out their bodies and drive nails through their hands, their feet, and their hearts. Altogether, five hundred nails are driven through their entire bodies. They suffer piercing agony, crying out and groaning in anguish. Yet because their offenses have not been exhausted, the offenders are unable to die.

“After the offenders have suffered for a long time, they emerge from the Iron Nails Hell and run wildly about in terror, seeking to save themselves, only to arrive unexpectedly at the Hunger Hell. The hell wardens approach and ask: ‘What do you who have come here desire?’ The offenders reply: ‘We are exceedingly hungry.’ The hell wardens immediately seize them and throw them upon tables of hot iron, stretch out their bodies, and use hooks to pry open their mouths.

They then place hot iron pellets into their mouths, burning their lips and tongues. From their throats down to their bellies and all the way through below, there is nowhere that is not burned. They suffer searing, piercing agony, weeping, crying out, and groaning in anguish.

Yet because their offenses have not been exhausted, the offenders are unable to die.”

“After a long time of enduring suffering, the offender emerged from the Hunger Hell and, terrified, ran wildly about seeking to save himself, but unexpectedly arrived at the Thirst Hell. The hell wardens immediately asked: ‘Having come here, what do you seek?’ The offender replied: ‘I am terribly thirsty.’ The hell wardens immediately seized the offender, threw him upon a blazing iron table, stretched out his body, and used a hook to pry open his mouth. They poured boiling molten copper into his mouth, burning his lips and tongue, and from his throat down to his belly; from top to bottom, there was no place that was not scorched. In searing agony, he wept, screamed, and groaned. Yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Thirst Hell and, terrified, ran wildly about seeking to save himself, but unexpectedly arrived at the Hell of the Single Copper Cauldron. The hell wardens glared at him in fury, seized him by the feet, and hurled him into a copper cauldron. Amid the violently boiling liquid, he rose and sank, from the bottom to the mouth and then from the mouth to the bottom, or remained suspended in the middle of the cauldron, his entire body boiled to a pulp.

It was like cooking beans: as the water boils, the beans surge upward and tumble downward until every bean is thoroughly cooked both inside and out. The offender rose and sank in the cauldron of boiling oil in just the same way. He wailed piteously as myriad torments assailed him all at once; yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Hell of the Single Copper Cauldron and, terrified, ran wildly about seeking to save himself. But, dragged onward by the offenses of his former lives, he unexpectedly fell into the Hell of the Many Copper Cauldrons. This hell extended five hundred yojanas in both length and breadth.

The hell wardens glared at him in fury, seized him by the feet, and hurled him into a copper cauldron. Amid the violently boiling liquid, he rose and sank, from the bottom to the mouth and then from the mouth to the bottom, or remained suspended in the middle of the cauldron, his entire body boiled to a pulp. It was like cooking beans: as the water boils, the beans surge upward and tumble downward until every bean is thoroughly cooked both inside and out.

The offender rose and sank in the cauldron of boiling oil in just the same way, rising and sinking with the boiling liquid, from the mouth of the cauldron to its bottom and then from the bottom to its mouth. At times his hands and feet surfaced; at times his back and belly surfaced; at times his head and face surfaced. The hell wardens used hooks to drag him into another copper cauldron.

He wept and screamed piteously in searing agony. Yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Hell of the Many Copper Cauldrons and, terrified, ran wildly about seeking to save himself. But, dragged onward by the offenses of his former lives, he unexpectedly fell into the Stone-Grinding Hell. This hell extended five hundred yojanas in both length and breadth. The hell wardens, filled with rage, seized the offender and hurled him upon a blazing stone slab. They stretched out his hands and feet, placed a great blazing boulder upon his body, and ground it back and forth until his bones were crushed to fragments and blood and pus flowed forth. In searing agony, he wept and screamed piteously. Yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Stone-Grinding Hell and, terrified, ran wildly about seeking to save himself. But, dragged onward by the offenses of his former lives, he unexpectedly fell into the Boiling Blood and Pus Hell. This hell extended five hundred yojanas in both length and breadth.

Within this hell, seething hot blood and pus naturally welled up and surged forth. The offender ran east and west within it, but the boiling blood and pus cooked his entire body; his head, face, hands, and feet were all reduced to pulp. The offender was also forced to consume the hot blood and pus.

His mouth and lips were scalded, and from his throat down to his belly, from top to bottom, there was no place that was not reduced to pulp. The excruciating pain was impossible to endure. Yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Boiling Blood and Pus Hell and, terrified, ran wildly about seeking to save himself. But, dragged onward by the offenses of his former lives, he unexpectedly fell into the Measuring Fire Hell. This hell extended five hundred yojanas in both length and breadth. Within this hell, a great heap of fire naturally appeared before him, blazing fiercely. The ferocious hell wardens forced the offender to hold an iron measuring vessel in his hands and use it to measure out the heap of fire. As he measured the fire, it burned his hands, feet, and entire body. In unbearable pain, he screamed piteously. Yet because his karmic offenses had not been exhausted, he was unable to die.

“After a long time of enduring suffering, the offender emerged from the Measuring Fire Hell and, terrified, ran wildly about seeking to save himself. But, dragged onward by the offenses of his former lives, he unexpectedly fell into the Ash River Hell. This hell extended five hundred yojanas in both length and breadth and was five hundred yojanas deep.

The ashes seethed and boiled, noxious vapors billowed upward, and colliding whirlpools produced a dreadful roar. From the bottom to the surface, iron thorns crisscrossed the river, their points eight inches long. Along the riverbanks were also long blades and swords, as well as hell wardens, jackals, and wolves.

On both banks grew trees of long blades and swords, whose branches, leaves, flowers, and fruits were all swords and blades, sharp and keen, with points eight inches long; beside them stood hell wardens, jackals, and wolves. On the riverbank was a forest whose trees were swords, with branches, leaves, flowers, and fruits all formed of blades and swords with points eight inches long. When the offender entered the river, he rose and sank with the heaving waves.

His entire body was pierced through from within to without by the iron thorns; his skin and flesh were mangled, and blood and pus streamed everywhere. Assailed by suffering in every way, he screamed piteously. Yet because his karmic offenses had not been exhausted, he was unable to die.”

“After enduring suffering for a long time, the sinners emerge from the Ash River Hell and reach its bank. Yet on the bank there are many sharp swords and spears that pierce their entire bodies, injuring their hands and feet. At that time, the hell wardens ask the sinners: ‘What do you seek in coming here?’ The sinners reply: ‘We are extremely hungry.’ The hell wardens immediately seize the sinners and cast them upon hot iron, stretch out their bodies, and then use hooks to pry open their mouths.

They pour boiling molten copper into them, scorching their lips and tongues and burning from their throats to their bellies, from top to bottom, leaving no place unconsumed. There are also wolves and jackals with long, sharp fangs that come to bite the sinners and devour their flesh while they are still alive. Then, after the sinners have been boiled in the river of ashes, pierced by sharp thorns, had boiling molten copper poured into their mouths, and been devoured by jackals and wolves, they climb the forest of swords.

When they climb the forest of swords, the blades point downward; when they descend from the forest of swords, the blades point upward. When their hands grasp the trees, their hands are severed; when their feet tread upon them, their feet are severed. Sharp points pierce their entire bodies from within to without; their skin and flesh fall away, and blood and pus flow everywhere, leaving only white bones held together by sinews.

At that time, iron-beaked crows in the sword trees come and peck apart the sinners’ heads and bones to eat their brains. In agonizing pain, they cry out piteously. Yet because their offenses have not been exhausted, the sinners cannot die and are sent back again to the Ash River Hell.

Tossed up and down by the waves, they rise and sink as swords and spears pierce their entire bodies, inside and out. Their skin and flesh are torn apart, blood and pus flow everywhere, and only their white bones remain floating upon the surface. At that time, a cold wind blows upon them, causing their skin and flesh to be restored.

In a moment, they rise and walk, fleeing wildly in terror to save themselves. Yet, dragged onward by their past offenses, the sinners unexpectedly fall again into the Iron Ball Hell. This hell measures five hundred yojanas in both length and breadth.

When the sinners enter it, red-hot iron balls naturally appear before them. The hell wardens force the sinners to grasp them; their hands and feet fall apart, their entire bodies are burned by fire, and they cry out piteously in pain as myriad torments converge upon them until they die. Yet because their offenses have not been exhausted, the sinners cannot die.

“After enduring suffering for a long time, the sinners emerge from the Iron Ball Hell and flee wildly in terror to save themselves. Yet, dragged onward by their past offenses, they unexpectedly fall again into the Axe Hell. This hell measures five hundred yojanas in both length and breadth. When the sinners enter this hell, the ferocious hell wardens seize them, place them upon red-hot iron tables, and use red-hot iron hammers and axes to chop their bodies, hands, and feet, cut off their ears, and slice away their noses. In agonizing pain, they cry out piteously; yet because their offenses have not been exhausted, they cannot die.

“After enduring suffering for a long time, the sinners emerge from the Axe Hell and flee wildly in terror to save themselves. Yet, dragged onward by their past offenses, they unexpectedly fall again into the Jackals and Wolves Hell. This hell measures five hundred yojanas in both length and breadth. When the sinners enter this hell, packs of jackals and wolves compete to bite and tear at them, mangling their skin and flesh, breaking their bones, tearing away their flesh, and causing blood to flow everywhere. Suffering myriad agonies, they cry out piteously; yet because their former offenses have not been exhausted, they cannot die.

“After enduring suffering for a long time, the sinners emerge from the Jackals and Wolves Hell and flee wildly in terror, seeking rescue. Yet, dragged onward by their past offenses, they unexpectedly fall again into the Sword Tree Hell. This hell measures five hundred yojanas in both length and breadth.

When the sinners enter this hell, a violent wind blows, causing the sword-like leaves of the trees to fall upon their bodies. Whenever a leaf strikes a hand, the hand is severed; whenever one strikes a foot, the foot is severed. No part of their bodies, heads, or faces escapes injury and mutilation.

Iron-beaked crows perch upon their heads and peck out their eyes, causing them myriad agonies, and they cry out piteously; yet because their former offenses have not been exhausted, they cannot die.

“After enduring suffering for a long time, the sinners emerge from the Sword Tree Hell and flee wildly in terror, seeking rescue. Yet, dragged onward by their past offenses, they unexpectedly fall again into the Freezing Hell. This hell measures five hundred yojanas in both length and breadth. When the sinners enter this hell, a bitterly cold wind blows upon them, freezing their bodies, congealing their blood, and causing their skin and flesh to crack and fall away in pieces. In extreme pain, they cry out piteously. Afterward, their lives come to an end.”

The Buddha told the bhikshus:

“The great Black Rope Hell is surrounded by sixteen lesser hells, each measuring five hundred yojanas in both length and breadth. Why is it called the Black Rope Hell? There, the hell wardens seize the sinners and cast them upon red-hot iron tables, stretch out their bodies, and draw red-hot iron cords taut across them.

Then, following the lines of the cords, they use red-hot iron axes to split those sinners into hundreds of thousands of pieces. Just as a carpenter marks a piece of wood with an inked cord and then uses a sharp axe to split it along the marked lines into hundreds of thousands of pieces, so too are the sinners here tormented in the same manner. Their suffering is so extreme that it cannot be fully described.

Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Black Rope Hell.

“Furthermore, the hell wardens in the Black Rope Hell seize the sinners and cast them upon red-hot iron tables, stretch out their bodies, and draw red-hot iron cords taut across them; they then use saws to saw the sinners apart. Just as a carpenter marks the body of a tree with an inked cord and then uses a saw to saw the wood, so too are the sinners here tormented in the same manner. Their suffering is so extreme that it cannot be fully described. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Black Rope Hell.

“Furthermore, the hell wardens in the Black Rope Hell seize the sinners and cast them upon red-hot iron tables, stretch out their bodies, and lay red-hot iron cords upon them, causing their skin and flesh to burn, their bones to dissolve, and their marrow to flow. Their suffering is so extreme that it cannot be fully described. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Black Rope Hell.

“Furthermore, the hell wardens in the Black Rope Hell suspend countless red-hot iron cords horizontally and then force the sinners to walk among them. At that time, a whirlwind arises and blows the red-hot iron cords around the sinners’ bodies, burning their skin and flesh, dissolving their bones, and causing their marrow to flow. Their suffering is so extreme that it cannot be fully described. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Black Rope Hell.

“Furthermore, the hell wardens in the Black Rope Hell force the sinners to wear garments made of red-hot iron cords, burning their skin and flesh, dissolving their bones, and causing their marrow to flow. Their suffering is so extreme that it cannot be fully described. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Black Rope Hell.

“After enduring suffering for a long time, the sinners emerge from the Black Rope Hell and flee wildly in terror, seeking rescue. Yet, dragged onward by their past offenses, they unexpectedly fall again into the Black Sand Hell, and so on through to the Freezing Hell. Afterward, the sinners’ lives come to an end.”

The Buddha told the bhikshus:

“The great Hell of Double Crushing is surrounded by sixteen smaller hells; each smaller hell measures five hundred yojanas in length and breadth. Why is it called the Hell of Double Crushing? In that hell, there are great stone mountains standing opposite each other in pairs.

When offenders enter between them, the two mountains naturally close together, crushing their bodies and pulverizing their flesh and bones. Afterward, the mountains return to their original positions. It is like two pieces of wood being rubbed together and then drawn apart when the rubbing is finished; the offenders in this hell are punished in the same way.

Their suffering is immeasurable and cannot be fully described. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Double Crushing.

“Furthermore, in the Hell of Double Crushing, there are great iron elephants whose entire bodies blaze with fire. Trumpeting as they charge forward, they trample the offenders’ bodies again and again, crushing them to pieces and causing blood and pus to stream forth. The offenders suffer myriad torments and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Double Crushing.

“Furthermore, the hell wardens in the Hell of Double Crushing seize the offenders, place them upon stone grinding slabs, and grind them with grinding stones, pulverizing their flesh and bones and causing blood and pus to flow profusely. They suffer unbearable pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Double Crushing.

“Furthermore, the hell wardens in the Hell of Double Crushing seize the offenders and make them lie upon a great stone slab. They then press another stone slab down upon them, pulverizing their flesh and bones and causing blood and pus to flow profusely. They suffer excruciating pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Double Crushing.

“Furthermore, the hell wardens in the Hell of Double Crushing seize the offenders and place them inside iron mortars. They then pound them from head to foot with iron pestles, pulverizing their flesh and bones and causing blood and pus to flow profusely. They suffer excruciating pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Double Crushing.

“After enduring suffering for a long time, the offenders emerge from the Hell of Double Crushing and run wildly about in terror, seeking rescue. Yet, drawn onward by their past offenses, they unexpectedly fall again into the Hell of Black Sand, and onward as far as the Hell of Freezing Cold. Only afterward do their lives come to an end.”

The Buddha told the bhikkhus:

“The great Hell of Wailing is surrounded by sixteen smaller hells; each smaller hell measures five hundred yojanas in length and breadth. Why is it called the Hell of Wailing? The hell wardens there seize the offenders and cast them into great cauldrons filled with seething hot water, boiling them until their bodies are thoroughly cooked. This causes them to wail and scream, suffering excruciating pain and myriad torments. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Wailing.

“Furthermore, the hell wardens in the Hell of Wailing seize the offenders and cast them into great iron jars. They boil the offenders in seething hot water until their bodies are thoroughly cooked, causing them unbearable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Wailing.

“Furthermore, the hell wardens in the Hell of Wailing seize the offenders and cast them into great iron pots. They boil the offenders in seething hot water until their bodies are thoroughly cooked, causing them unbearable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Wailing.

“Furthermore, the hell wardens in the Hell of Wailing seize the offenders and cast them into small pots. They boil the offenders in seething hot water until their bodies are thoroughly cooked, causing them unbearable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Wailing.

“Furthermore, the hell wardens in the Hell of Wailing seize the offenders and place them upon a stewing pot, stewing them again and again, causing them to wail and scream in unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Wailing.

“After enduring suffering for a long time, the offenders emerge from this hell and run wildly about in terror, seeking rescue. Yet, drawn onward by their past offenses, they unexpectedly fall again into the Hell of Black Sand, and onward as far as the Hell of Freezing Cold. Only afterward do their lives come to an end.”

The Buddha told the bhikkhus:

“The great Hell of Great Wailing is surrounded by sixteen smaller hells; each smaller hell measures five hundred yojanas in length and breadth. Why is it called the Hell of Great Wailing? The hell wardens there seize the offenders and cast them into great iron pots. They boil the offenders in seething hot water until their bodies are thoroughly cooked, causing them to wail, scream, and weep piteously in unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Great Wailing.

“Furthermore, the hell wardens in the Hell of Great Wailing seize the offenders and cast them into great iron jars. They boil the offenders in violently boiling water until their bodies are thoroughly cooked, causing them unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Great Wailing.

“Furthermore, the hell wardens in the Hell of Great Wailing seize the offenders and cast them into iron cauldrons. They boil the offenders in violently boiling water until their bodies are thoroughly cooked, causing them unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Great Wailing.

“Furthermore, the hell wardens in the Hell of Great Wailing seize the offenders and cast them into small pots. They boil the offenders in violently boiling water until their bodies are thoroughly cooked, causing them unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Great Wailing.

“Furthermore, the hell wardens in the Hell of Great Wailing seize the offenders and cast them upon a great griddle, turning them over and over, causing them to wail, scream, and cry loudly in unbearable pain. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Great Wailing.

“After enduring suffering for a long time, the offenders emerge from this hell and run wildly about in terror, seeking rescue. Yet, drawn onward by their past offenses, they unexpectedly fall again into the Hell of Black Sand, and onward as far as the Hell of Freezing Cold. Only afterward do their lives come to an end.”

The Buddha told the bhikkhus:

“The great Hell of Burning and Scorching is surrounded by sixteen smaller hells. Why is it called the great Hell of Burning and Scorching? The hell wardens there seize the offenders and cast them into an iron city. This city bursts into flames, glowing red both within and without, burning and roasting the offenders until their flesh and skin dissolve. They suffer unbearable pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Burning and Scorching.

“Furthermore, the hell wardens in this hell seize the offenders and cast them into an iron house. They then set the house ablaze, making it glow red both within and without, burning and roasting the offenders until their flesh and skin dissolve. They suffer unbearable pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Burning and Scorching.

“Furthermore, the hell wardens in this hell seize the offenders and cast them into an iron tower. They then set the tower ablaze, making it glow red both within and without, burning and roasting the offenders until their flesh and skin dissolve. They suffer unbearable pain and cry out in anguish. Yet because their former offenses have not been exhausted, they cannot die. Therefore, it is called the Hell of Burning and Scorching.

“Furthermore, the wardens of this hell seize the sinners and cast them into a great iron pottery kiln, then set the kiln ablaze until it glows red inside and out, roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Scorching Hell.

“Furthermore, the wardens of this hell seize the sinners and cast them into a great cauldron, then set it ablaze until it glows red inside and out, roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Scorching Hell.

“After enduring suffering for a long time, the sinners emerge from this hell and run about in terror, seeking rescue. But, dragged onward by their past offenses, they suddenly fall again into the Black Sand Hell, and onward through to the Freezing Hell, after which their lives come to an end.”

The Buddha told the bhikkhus:

“The Great Scorching Hell is surrounded by sixteen subsidiary hells, each five hundred yojanas in length and breadth. Why is it called the Great Scorching Hell? The wardens of this hell seize the sinners and cast them into an iron city, then set the city ablaze until it glows red inside and out, repeatedly roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Great Scorching Hell.

“Furthermore, the wardens of this hell seize the sinners and cast them into an iron house, then set the house ablaze until it glows red inside and out, repeatedly roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Great Scorching Hell.

“Furthermore, the wardens of this hell seize the sinners and cast them into an iron tower, then set the tower ablaze until it glows red inside and out, repeatedly roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Great Scorching Hell.

“Furthermore, the wardens of this hell seize the sinners and cast them into a great iron pottery kiln, then set the kiln ablaze until it glows red inside and out, repeatedly roasting the sinners until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Great Scorching Hell.

“Furthermore, in this hell, where beings are repeatedly roasted, there naturally appears a great fiery pit in which flames blaze fiercely, with great mountains of fire on both sides of the pit. The wardens there seize the sinners, impale them upon iron forks, and hold them upright amid the red flames, causing their bodies to be burned and repeatedly roasted until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Great Scorching Hell.

“After enduring suffering for a long time, the sinners emerge from this hell and run about in terror, seeking rescue. But, dragged onward by their past offenses, they suddenly fall again into the Black Sand Hell, and onward through to the Freezing Hell, after which their lives come to an end.”

The Buddha told the bhikkhus:

“The great Avici Hell is surrounded by sixteen subsidiary hells, each five hundred yojanas in length and breadth. Why is it called the great Avici Hell? The wardens of this hell seize the sinners and flay them from head to foot. They then use that skin to bind the sinners’ bodies to a fiery wheel and send the wheel rolling back and forth across a floor of burning iron, crushing their bodies and tearing their flesh and skin into pieces, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Avici Hell.

“Furthermore, in this hell there is a great iron city. Fierce flames burn on all four sides: flames from the east spread westward; flames from the west spread eastward; flames from the south spread northward; flames from the north spread southward; flames from above spread downward; and flames from below spread upward. Fire blazes all around, leaving not a single open place. The sinners within run east and west while their entire bodies are roasted and their flesh and skin are charred, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Avici Hell.

“Furthermore, in this Avici Hell there is an iron city in which fire blazes fiercely. The sinners’ bodies are burned by the flames until their flesh and skin dissolve, causing them immeasurable pain and making them cry out in anguish. Yet because their former offenses have not been exhausted, the sinners cannot die. Therefore, it is called the Avici Hell.

“Furthermore, after the sinners in this Avici Hell have endured suffering for a long time, a gate opens, and they immediately run toward the open gate. As they run, every part of their bodies bursts into flame. It is like a powerful man who runs against the wind while holding a great torch made of grass, causing its flames to blaze fiercely; the fire on the sinners likewise flares up as they run.

Just as they draw near the gate, it naturally closes. The sinners crawl on all fours and lie prostrate upon the burning iron floor, their entire bodies roasted and their flesh and skin dissolving, causing them immeasurable pain, as though myriad poisons assailed them all at once. Yet because their former offenses have not been exhausted, the sinners cannot die.

Therefore, it is called the Avici Hell.

“Furthermore, whatever the sinners in this Avici Hell see with their eyes is entirely of an evil appearance; whatever they hear with their ears consists entirely of evil sounds; whatever they smell with their noses consists entirely of foul and evil odors; whatever their bodies touch consists entirely of painful things; and whatever their minds recollect consists only of evil thoughts. Furthermore, for the sinners in this place, even within the snap of a finger, there is not a single instant free from suffering. Therefore, it is called the Avici Hell.

“After enduring suffering for a long time, the sinners emerge from this hell and run about in terror, seeking rescue. But, dragged onward by their past offenses, they suddenly fall again into the Black Sand Hell, and onward through to the cold Freezing Hell, after which their lives come to an end.”

At that time, the Blessed One spoke these verses:

The body performs unwholesome karma,

The mouth and mind are unwholesome too;

All enter the Perception Hell,

Terrified, their hair stands on end.

Those whose minds are evil toward their parents,

The Buddha, and the sravakas,

Will enter the Black Rope Hell,

Where suffering cannot be described.

Those who create only the three evil karmas

And do not cultivate the three wholesome practices

Will enter the Crushing Hell;

How could its suffering be described?

Harboring venomous anger,

Killing beings, their hands stained with blood,

And committing all manner of evil deeds,

They enter the Wailing Hell.

Those who constantly hold wrong views,

Enshrouded by the net of craving,

And commit such base practices,

Enter the Great Wailing Hell.

Those who constantly perform deeds of burning,

Burning living beings,

Will enter the Scorching Hell

And be ceaselessly roasted.

Those who abandon wholesome karmic fruits,

Wholesome fruits, and the path of purity,

And perform vile and evil practices,

Enter the Great Scorching Hell.

Those who commit extremely grave offenses

Will surely be born upon an evil path;

Entering the Avici Hell,

They undergo indescribable punishment.

The Perception and Black Rope Hells,

The Crushing Hell and the two Wailing Hells,

The Scorching and Great Scorching Hells,

With Avici as the eighth.

These eight great hells,

Entirely ablaze with the color of fire;

Calamities caused by former evil deeds,

There are sixteen minor hells.

The Buddha told the bhiksus:

“Between those two Great Vajra Mountains, a mighty wind arises called Tăng-khư. If this wind were to blow upon the four continents under heaven and the other eighty thousand worlds, it would sweep this great earth, all the renowned mountains, and Mount Sumeru, king of mountains, ten to a hundred leagues above the ground, hurling them through the sky until all were shattered to pieces. It would be like a strong man taking a handful of chaff and lightly tossing it into the air. If that mighty wind were to blow upon this world, it would likewise be so. Because the two Great Vajra Mountains obstruct that wind, it cannot reach here. Bhiksus, you should know that these two Great Vajra Mountains confer many benefits and have also arisen through the karmic retribution of sentient beings.

“Furthermore, the wind between these two mountains is fiercely hot. If this wind were to blow upon the four continents under heaven, all the sentient beings therein, together with the mountains, seas, rivers, trees, and forests, would be scorched and dried up. It would be like cutting a handful of fresh grass in the heat of summer and placing it directly beneath the sun, whereupon it immediately withers and dries. That wind is just the same: if it were to blow upon this world, its heat would consume everything. Because these two Vajra Mountains obstruct that wind, it cannot reach here. Bhiksus, you should know that these Vajra Mountains confer many benefits and have also arisen through the karmic retribution of sentient beings.

“Furthermore, the wind between these two mountains is foul, impure, and intensely fetid. If this wind were to blow upon these four continents under heaven, its fumes would blind the sentient beings. But because these two Great Vajra Mountains obstruct it, that wind cannot reach here. Bhiksus, you should know that these Vajra Mountains confer many benefits and have also arisen through the karmic retribution of sentient beings.

“Furthermore, between these two mountains there are ten hells: the first is Hậu vân, the second Vô vân, the third Ha ha, the fourth Nại hà, the fifth Dương minh, the sixth Tu-càn-đề, the seventh Ưu-bát-la, the eighth Câu-vật-đầu, the ninth Phân-đà-lỵ, and the tenth Bát-đầu-ma. Why is it called the Hậu vân Hell? Because the bodies of the sinners in this hell naturally arise like dense clouds, it is called Hậu vân.

Why is it called Vô vân? Because the bodies of the sentient beings undergoing punishment in this hell naturally arise like lumps of flesh, it is called Vô vân. Why is it called Ha ha?

Because the sentient beings undergoing punishment in this hell constantly suffer bodily pain and cry out, ‘Ha! Ha!’ it is called Ha ha. Why is it called Nại hà?

Because the sentient beings undergoing punishment in this hell constantly endure extreme bodily suffering and have nowhere to take refuge, they cry out, ‘What can be done!’ Thus it is called Nại hà. Why is it called Dương minh? Because the sentient beings undergoing punishment in this hell constantly endure extreme bodily pain and wish to speak, but their tongues cannot move and they can only bleat like goats, it is called Dương minh.

Why is it called Tu-càn-đề? Because everything in this hell is black, like the color of the Tu-càn-đề flower, it is called Tu-càn-đề. Why is it called Ưu-bát-la?

Because everything in this hell is blue, like the color of the Ưu-bát-la flower, it is called Ưu-bát-la. Why is it called Câu-vật-đầu? Because everything in this hell is pink, like the color of the Câu-vật-đầu flower, it is called Câu-vật-đầu.

Why is it called Phân-đà-lỵ? Because everything in this hell is white, like the color of the Phân-đà-lỵ flower, it is called Phân-đà-lỵ. Why is it called Bát-đầu-ma?

Because everything in this hell is red, like the color of the Bát-đầu-ma flower, it is called Bát-đầu-ma.”

The Buddha told the bhiksus:

“Suppose there were a container holding sixty-four hộc, each hộc filled with sesame seeds, and once every hundred years a person removed a single seed, continuing in this way until all the seeds were gone. Even that length of time would not equal the period of punishment endured in the Hậu vân Hell. Twenty years for sentient beings in the Hậu vân Hell equal one year in the Vô vân Hell; twenty years for sentient beings in the Vô vân Hell equal one year for sentient beings in the Ha ha Hell; twenty years for sentient beings in the Ha ha Hell equal one year for sentient beings in the Nại hà Hell; twenty years for sentient beings in the Nại hà Hell equal one year for sentient beings in the Dương minh Hell;

twenty years for sentient beings in the Dương minh Hell equal one year in the Tu-càn-đề Hell; twenty years for sentient beings in the Tu-càn-đề Hell equal one year in the Ưu-bát-la Hell; twenty years for sentient beings in the Ưu-bát-la Hell equal one year in the Câu-vật-đầu Hell; twenty years for sentient beings in the Câu-vật-đầu Hell equal one year in the Phân-đà-lỵ Hell; twenty years for sentient beings in the Phân-đà-lỵ Hell equal one year in the Bát-đầu-ma Hell; twenty years for sentient beings in the Bát-đầu-ma Hell are called one intermediate kalpa; twenty intermediate kalpas are called one great kalpa.

“In the Bát-đầu-ma Hell, flames blaze fiercely. Even when sinners are about one hundred yojanas away from the flames, they are already scorched by the fire. At a distance of sixty yojanas, their ears become deaf and they can no longer hear anything; at a distance of fifty yojanas, their eyes become blind and they can no longer see anything. The bhiksu Cù-ba-lê, harboring a malicious mind, slandered the Venerable Xá-lợi-phất and Mục-kiền-liên. Therefore, after his life ended, he fell into this Bát-đầu-ma Hell.”

At that time, the Brahma king spoke this verse:

For human beings in this world,

The axe emerges from the mouth;

The reason they bring death upon themselves

Is their own malicious speech.

They praise those deserving blame,

And blame those deserving praise;

Their mouths commit evil karma,

And their bodies must bear its punishment.

To seize wealth through cunning schemes—

That offense is comparatively light;

But if one slanders sages and noble ones,

That offense is exceedingly grave.

Vô vân, a hundred thousand years;

Hậu vân, forty-one years;

Those who revile noble ones incur this punishment,

Because mind and mouth have committed evil.

The Buddha told the bhiksus:

“The Brahma deity has spoken this verse. His words are right and have been approved by the Buddha. Why is this so? Because I, the Tathagata, the Worthy One, the Perfectly Enlightened One, now also proclaim the same meaning:

For human beings in this world,

The axe emerges from the mouth;

The reason they bring death upon themselves

Is their own malicious speech.

They praise those deserving blame,

And blame those deserving praise;

Their mouths commit evil karma,

And their bodies must bear its punishment.

To seize wealth through cunning schemes—

That offense is comparatively light;

But if one slanders sages and noble ones,

That offense is exceedingly grave.

Vô vân, a hundred thousand years;

Hậu vân, forty-one years;

Those who revile noble ones incur this punishment,

Because mind and mouth have committed evil.”

The Buddha told the bhiksus:

“To the south of Jambudvipa, within the Great Vajra Mountain, is the palace of King Yama. The domain ruled by the king extends six thousand yojanas in length and breadth. This city likewise has seven concentric walls, seven rows of railings, seven layers of nets, seven rows of trees, and countless kinds of birds singing melodiously together.

In the place ruled by King Yama, during each of the three periods of day and night, a great bronze cauldron spontaneously appears before him. If the bronze cauldron appears inside the palace, the king becomes frightened and immediately flees outside; if it appears outside the palace, the king becomes frightened and immediately flees inside. A huge hell warden seizes King Yama and lays him upon a heated iron table, pries open his mouth with an iron hook, and pours boiling molten copper into it, scorching his lips and tongue, passing from his throat into his belly and straight through below, so that there is no place that is not thoroughly cooked.

After he has finished undergoing this punishment, the king disports himself with his palace women. The great ministers there likewise enjoy such karmic rewards.”

The Buddha told the bhikshus:

“There are three messengers. What are the three? The first is old age, the second is illness, and the third is death.

If any beings commit evil with the body, speak evil with the mouth, and think evil with the mind, then after death they fall into hell. At that time, the hell wardens lead the offender before King Yama. Upon arriving, they say: ‘This is the person summoned by the divine messenger.

We ask the Great King to interrogate him.’ King Yama asks the offender: ‘Did you not see the first messenger?’ The offender replies: ‘I did not see him.’ King Yama continues: ‘When you were among human beings, did you see anyone aged and decrepit, with white hair, missing teeth, dim eyes, wrinkled skin and flesh, a bent back, leaning upon a staff and groaning as he walked, or with his body trembling because his strength had declined?

Did you see such a person?’ The offender replies: ‘I did.’ King Yama continues: ‘Why did you not reflect that you too would become like that?’ The man replies: ‘At that time, because I was heedless, I did not realize it.’ King Yama says: ‘Because of your heedlessness, you did not cultivate body, speech, and mind, abandon evil, and do good. Now I shall make you understand the suffering caused by heedlessness.’ The king continues: ‘Now you must undergo punishment.

This is not the fault of your parents, nor the fault of your brothers; it is not the fault of Shakra, Lord of the Devas, nor the fault of your ancestors, nor the fault of your acquaintances, servants, or messengers; nor is it the fault of shramanas or brahmins. You yourself committed evil, and therefore you yourself must undergo the punishment.

“After King Yama has finished questioning the offender about the first divine messenger, he asks him about the second divine messenger: ‘Well then, did you see the second divine messenger?’ He replies: ‘I did not.’ The king asks again: ‘When you were among human beings, did you see someone afflicted and overwhelmed by illness, lying helplessly upon a bed, his body rolling in foul excrement and spittle, unable to rise; needing someone to feed him; every joint in his body aching, tears flowing, groaning and unable to speak?

Did you see such a person?’ The offender replies: ‘I did.’ King Yama continues: ‘Why did you not reflect: “I too will one day suffer such an affliction”?’ The offender replies: ‘At that time, because I was heedless, I did not realize it.’ King Yama continues: ‘Because you yourself were heedless, you could not cultivate body, speech, and mind, abandon evil deeds, and perform good deeds. Now I shall make you understand the suffering caused by heedlessness.’ The king says further: ‘Now you must undergo punishment.

This is not the fault of your parents, nor the fault of your brothers; it is not the fault of Shakra, Lord of the Devas, nor the fault of your ancestors, nor the fault of your acquaintances, servants, or messengers; nor is it the fault of shramanas or brahmins. You yourself committed evil, and therefore you yourself must undergo the punishment.

“After King Yama has finished questioning the offender about the second divine messenger, he then asks him about the third divine messenger: ‘Well then, did you not see the third divine messenger?’ He replies: ‘I did not.’ King Yama continues: ‘When you were a human being, did you see a dead person, whose body had decayed and whose life had ended, whose faculties had been utterly extinguished, whose body was rigid like a withered tree, cast upon a charnel ground to be devoured by birds and beasts, or placed in a coffin, or consumed by fire?’ The offender replies: ‘I did.’ King Yama continues: ‘Why did you not reflect: “I too will one day die, no differently from that person”?’ The offender replies: ‘At that time, because I was heedless,

I did not realize it.’ King Yama continues: ‘Because you yourself were heedless, you could not cultivate body, speech, and mind, reform your evil conduct, and practice goodness.

Now I shall make you understand the suffering caused by heedlessness.’ The king says further: ‘Now you must undergo punishment. This is not the fault of your parents, nor the fault of your brothers; it is not the fault of Shakra, Lord of the Devas, nor the fault of your ancestors, nor the fault of your acquaintances, servants, or messengers; nor is it the fault of shramanas or brahmins. You yourself committed evil, and therefore you yourself must undergo the punishment.’ After King Yama has finished questioning him about the third divine messenger, he hands him over to the hell wardens.

The hell wardens then lead him to the great hell. This great hell is one hundred yojanas in length and breadth and one hundred yojanas deep.”

Thereupon, the Blessed One spoke this verse:

In the four directions are four gates,

Every corner fashioned alike;

Iron forms the prison walls,

Above is spread an iron mesh;

Iron forms the prison floor,

Where flames arise spontaneously;

A hundred yojanas in length and breadth,

It stands unmoving and unshaken.

Black flames blaze fiercely,

So dreadful they are hard to behold;

There are sixteen lesser hells,

Where fires burn because of evil deeds.

The Buddha told the bhikshus:

“At that time, King Yama thinks to himself: ‘Because beings in the world are deluded and unaware, they commit evil with the body, speak evil with the mouth, and think evil with the mind. Therefore, after death, few among them do not undergo this suffering. If beings in the world were to reform their evil conduct and discipline body, speech, and mind to practice goodness, then after death they would attain happiness like the devas.

After my death, may I be born in the human realm. If I should encounter the Tathagata, then, within the true Dharma, I shall shave off my beard and hair, don the three Dharma robes, leave the household life, and cultivate the Path. With pure faith, I shall practice the pure holy life.

I shall accomplish what must be done, put an end to birth and death, personally realize this in the present life, and undergo no further rebirth.’”

Thereupon, the Blessed One recited this verse:

Though seeing the divine messengers,

They nevertheless remain heedless;

Such people are ever beset by sorrow,

And are born in lowly realms.

But those endowed with wisdom,

When they behold the divine messengers,

Draw near to the Dharma of the noble ones,

And are heedless no more.

Seeing rebirth, they become fearful

Because of birth, aging, illness, and death.

Freed from rebirth, they are liberated,

Their birth, aging, illness, and death ended.

Such people attain peace and security.

In the present life, they realize the unconditioned;

Having passed beyond fear,

They will certainly enter nirvana.

CHAPTER 5: NAGAS AND BIRDS

The Buddha told the bhikshus:

“There are four kinds of nagas. What are the four? First, those born from eggs; second, those born from wombs; third, those born from moisture; and fourth, those born by transformation. These are the four kinds of nagas.”

“There are four kinds of garudas. What are the four? First, those born from eggs; second, those born from wombs; third, those born from moisture; and fourth, those born by transformation. These are the four kinds of garudas.

“At the bottom of the ocean lies the palace of the naga king Ta-kiệt, measuring eighty thousand yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing together in harmonious warbling, likewise.

“Between Mount Sumeru, the king of mountains, and Mount Khư-đà-la are the two palaces of the naga kings Nan-đà and Bạt-nan-đà. Each palace measures sixty yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing in harmonious warbling, likewise.

“On the northern shore of the ocean stands a great tree named Cứu-la-thiểm-ma-la. Both the naga kings and the garudas have trees of this kind. Its trunk is seven yojanas thick, its height is one hundred yojanas, and its canopy extends fifty yojanas all around. To the east of this great tree are the palaces of the egg-born naga kings and the palaces of the egg-born garudas. Each palace measures six thousand yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing in harmonious warbling, likewise.

“To the south of this great tree are the palaces of the womb-born naga kings and the palaces of the womb-born garudas. Each palace measures six thousand yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing in harmonious warbling, likewise.

“To the west of this great tree are the palaces of the moisture-born naga kings and the palaces of the moisture-born garudas. Each palace measures six thousand yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing in harmonious warbling, likewise.

“To the north of this great tree are the palaces of the transformation-born naga kings and the palaces of the transformation-born garudas. Each palace measures six thousand yojanas in both length and breadth. The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. It is adorned all around with the seven precious substances; and so on, with innumerable kinds of birds singing in harmonious warbling, likewise.

“Whenever an egg-born garuda wishes to seize a naga for food, it flies down from the eastern branch of the Cứu-la-thiểm-ma-la tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of two hundred yojanas, it seizes an egg-born naga and eats it freely at will. It cannot, however, seize any womb-born, moisture-born, or transformation-born naga.

“Whenever a womb-born garuda wishes to seize an egg-born naga for food, it flies down from the eastern branch of this tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of two hundred yojanas, it seizes an egg-born naga and eats it freely at will. Whenever a womb-born garuda wishes to eat a womb-born naga, it flies down from the southern branch of this tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of four hundred yojanas, it seizes a womb-born naga and eats it freely at will. It cannot, however, seize any moisture-born or transformation-born naga.

“Whenever a moisture-born garuda wishes to seize an egg-born naga for food, it flies down from the eastern branch and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of two hundred yojanas, it seizes an egg-born naga and eats it freely at will. Whenever a moisture-born garuda wishes to seize a womb-born naga for food, it flies down from the southern branch of this tree and uses its wings to fan the waters of the ocean.

When the waters part to either side across a width of four hundred yojanas, it seizes a womb-born naga and eats it freely at will. Whenever a moisture-born garuda wishes to eat a moisture-born naga, it flies down from the western branch of this tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of eight hundred yojanas, it seizes a moisture-born naga and eats it freely at will.

It cannot, however, seize any transformation-born naga.

“Whenever a transformation-born garuda wishes to seize an egg-born naga for food, it flies down from the eastern branch and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of two hundred yojanas, it seizes an egg-born naga and eats it freely at will. Whenever a transformation-born garuda wishes to seize a womb-born naga for food, it flies down from the southern branch of this tree and uses its wings to fan the waters of the ocean.

When the waters part to either side across a width of four hundred yojanas, it seizes a womb-born naga and eats it freely at will. Whenever a transformation-born garuda wishes to eat a moisture-born naga, it flies down from the western branch of this tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of eight hundred yojanas, it seizes a moisture-born naga and eats it.

Whenever a transformation-born garuda wishes to eat a transformation-born naga, it flies down from the northern branch of this tree and uses its wings to fan the waters of the ocean. When the waters part to either side across a width of one thousand six hundred yojanas, it seizes a transformation-born naga and eats it freely at will. Thus are the nagas devoured by the garudas.

“Nevertheless, there are great nagas that the garudas cannot devour. They are the naga kings Ta-kiệt-la, Nan-đà, Bạt-nan-đà, Y-na-bà-la, Ðề-đầu-lại-tra, Thiện-kiến, A-lô, Ca-câu-la, Ca-tỳ-la, A-ba-la, A-nậu-đạt, Thiện-trú, Ưu-diệm-ca-bà-đầu, and Ðắc-xoa-ca. These are the great naga kings whom the garudas cannot seize and devour.”

The Buddha said to the bhikkhus:

“If any beings undertake and observe the discipline of dragons, direct their thoughts toward the dragon race, and fulfill the practices of dragons, they will be reborn among the dragons. If any beings observe the discipline of the garudas, direct their thoughts toward the garuda race, and fulfill the practices of the garudas, they will be reborn among the garudas. Or if any beings observe the discipline of rabbits or hawks, direct their thoughts toward rabbits or hawks, and fulfill the practices of rabbits or hawks, they will be reborn among rabbits or hawks.

Or some beings observe the discipline of dogs, cattle, or deer; the discipline of silence; the discipline of Ma-ni-bà-đà; the discipline of fire, the moon, the sun, or water; the discipline of fire offerings; or impure ascetic practices. Such people think: I observe this practice of silence, the practice of Ma-ni-bà-đà, the practice of fire, the practice of the moon, the sun, and water, the practice of fire offerings, and these ascetic practices; I cultivate this merit so that I may be reborn in a heavenly realm.

These are all forms of wrong view.”

The Buddha said:

“I say that these people of wrong view will assuredly proceed to one of two destinations: they will either be reborn in hell or among animals. If any śramaṇas or brahmins hold such doctrines and views as these: The self and the world are eternal; this alone is true and all else is false. Or: The self and the world are impermanent; this alone is true and all else is false.

Or: The self and the world are both eternal and impermanent; this alone is true and all else is false. Or: The self and the world are neither eternal nor impermanent; this alone is true and all else is false. The self and the world are finite; this alone is true and all else is false.

Or: The self and the world are infinite; this alone is true and all else is false. Or: The self and the world are both finite and infinite; this alone is true and all else is false. Or: The self and the world are neither finite nor infinite; this alone is true and all else is false.

The body is identical with the life-principle; this alone is true and all else is false. Or: The body is one thing and the life-principle another; this alone is true and all else is false. Or: The life-principle neither exists nor does not exist; this alone is certainly true and all else is false.

Or: There is neither life-principle nor body; this alone is true and all else is false.

“Or someone may say: There is such a death in another life; this alone is true and all else is false. Someone else may say: There is no such death in another life; this alone is true and all else is false. Or someone may say: There both is and is not such a death in another life; this alone is true and all else is false. Still another may say: There neither is nor is not such a death in another life; this alone is true and all else is false.

“If any śramaṇas or brahmins hold such doctrines and views as these: The world is eternal; this assertion alone is certainly true and all else is false—such people conduct themselves according to attachment to the self, attachment to the body, attachment to the life-principle, and attachment to the world; therefore, they say: The self and the world are eternal. Those who maintain that they are impermanent conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The self and the world are impermanent.

Those who maintain that they are both eternal and impermanent conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The world is both eternal and impermanent. Those who maintain that they are neither eternal nor impermanent conduct themselves according to attachment to the self and entertain attachment to the life-principle, the body, and the world; therefore, they say: The self and the world are neither eternal nor impermanent.

“Those who maintain that the world is finite conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The life-principle is finite; the body is finite; the world is finite. From the moment of conception until the body is cast away in the charnel ground, whatever belongs to the body composed of the four great elements continues to transmigrate in this way for no more than seven lives.

When the formations of body and life-principle are exhausted, the self enters the pure aggregation; therefore, they say: The self is finite. Those who maintain that the self and the world are infinite conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The life-principle is infinite, the body is infinite, and the world is infinite.

From the moment of conception until the body is cast away in the charnel ground, whatever belongs to the body composed of the four great elements continues to transmigrate in this way for no more than seven lives. When the formations of body and life-principle are exhausted, the self enters the pure aggregation; therefore, they say: The self and the world are infinite. Those who maintain that this world is both finite and infinite conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The life-principle is both finite and infinite.

From the moment of conception until the body is cast away in the charnel ground, whatever belongs to the body composed of the four great elements continues to transmigrate in this way for no more than seven lives. When the formations of body and life-principle are exhausted, the self enters the pure aggregation; therefore, they say: The self is both finite and infinite. Those who maintain that the self and the world are neither finite nor infinite conduct themselves according to attachment to the self, attachment to the life-principle, attachment to the body, and attachment to the world; therefore, they say: The life-principle and the body are neither finite nor infinite.

From the moment of conception until the body is cast away in the charnel ground, whatever belongs to the body composed of the four great elements continues to transmigrate in this way for no more than seven lives. When the formations of body and life-principle are exhausted, the self enters the pure aggregation; therefore, they say: The self is neither finite nor infinite.

“Those who maintain that the life-principle is identical with the body hold a view of the life-principle regarding this body and hold a view of the life-principle regarding another body; therefore, they say: The life-principle is identical with the body. Those who maintain that the life-principle is different from the body hold a view of the life-principle regarding this body but hold no view of the life-principle regarding another body; therefore, they say: The life-principle is different from the body.

Those who maintain that the life-principle neither exists nor does not exist hold no view of the life-principle regarding this body but hold a view of the life-principle regarding another body; therefore, they say: It neither exists nor does not exist. Those who maintain that neither body nor life-principle exists hold no view of the life-principle regarding this body; therefore, they say: There is no life-principle and no body.”

“Some say: ‘There is such a death in another life,’ because they see that there is a body and life-faculty in the present and that in the subsequent life a body and life-faculty also wander on; therefore they say: ‘There is such a death in another life.’ Some say: ‘There is no such death in another life,’ because they maintain that there is life in the present existence but no life in the subsequent existence; therefore they say: ‘There is no such death in another life.’ Some say: ‘There both is and is not such a death in another life,’ because they maintain that the life-faculty in the present existence is annihilated, while the life-faculty wanders on in the subsequent existence;

therefore they say: ‘There both is and is not such a life in another existence.’ Some say: ‘There neither is nor is not such a death in another life,’ because they maintain that the body and life-faculty in the present are annihilated, and that the body and life-faculty in the subsequent existence are annihilated; therefore they say: ‘There neither is nor is not such a death in another life.’”

At that time, the Blessed One told the bhikshus:

“Far back in the distant past, there was a king named Mirror-Face. One day, the king gathered together in one place some people who had been blind from birth and asked: ‘You who have been blind since birth, do you know what an elephant is?’ They replied: ‘Your Majesty, we do not know!’ The king asked again: ‘Would you like to know what an elephant’s form is like?’ They replied: ‘We would like to know.’ The king then ordered an attendant to bring an elephant and told these blind people to feel it with their hands. One of them touched the elephant’s trunk, and the king told him that this was the elephant. Others touched the elephant’s tusk, ear, head, back, belly, thigh, leg, foot, or tail; and according to whatever part each had touched, the king told him: ‘That is the elephant.’

“King Mirror-Face then ordered that the elephant be led away and asked the blind men: ‘What is the elephant like?’ Among them, the one who had touched the trunk said that the elephant was like a curved carriage shaft; the one who had touched the tusk said that the elephant was like a pestle; the one who had touched the ear said that the elephant was like a winnowing basket; the one who had touched the head said that the elephant was like a cauldron; the one who had touched the back said that the elephant was like a mound of earth; the one who had touched the belly said that the elephant was like a wall; the one who had touched the thigh said that the elephant was like a tree stump; the one who had touched the leg said that the elephant was like a pillar;

the one who had touched the foot said that the elephant was like a mortar; and the one who had touched the tail said that the elephant was like a broom.

They disputed with one another over who was right and who was wrong. One said it was thus, another said it was not thus, and so on without end, until they came to blows. Seeing this, the king was delighted and laughed aloud.

Then King Mirror-Face spoke this verse:

The blind men gather together,

Disputing here among themselves.

The elephant’s body is one whole,

But differing notions give rise to contention.”

The Buddha told the bhikshus:

“The followers of other doctrines and non-Buddhist paths are just the same. They do not know the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, or the Truth of the Path. They consequently give rise to differing views and dispute among themselves over right and wrong.

Each considers himself correct, and thus all manner of contention arises. If any shramanas or brahmins are able to know as it truly is the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading Beyond Suffering, they will reflect inwardly and dwell together in skillful harmony, receiving the same teaching and studying under the same Teacher, blending like water and milk.

Only then will the Buddha’s Dharma shine brightly and endure in peace and happiness for a long time.”

At that time, the Blessed One spoke this verse:

If one does not understand suffering,

Nor know where suffering arises;

And likewise does not understand

Where suffering will be utterly extinguished;

Nor is one able to know

The path that ends suffering’s origin,

Then liberation of mind is lost,

And liberation through wisdom is also lost;

One cannot know the root of suffering,

The source of birth, aging, illness, and death.

If one truly understands suffering,

And knows the cause from which suffering arises;

If one also clearly understands

Where that suffering will be utterly extinguished;

And can skillfully discern

The path that ends suffering’s origin,

Then one attains liberation of mind,

And likewise liberation through wisdom.

Such a person is able to end

The root of the aggregates of suffering;

Birth, aging, illness, and death are exhausted,

As is the source of feeling and existence.”

Bhikshus, therefore, you should diligently seek skillful means to contemplate the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading Beyond Suffering.