Recent Topics

[Today at 01:26:36 AM]

[February 16, 2019, 06:05:42 AM]

[February 15, 2019, 03:38:13 PM]

[February 14, 2019, 02:11:44 PM]

[February 13, 2019, 12:15:07 PM]

[February 13, 2019, 12:00:55 PM]

[February 13, 2019, 05:22:18 AM]

[February 12, 2019, 02:15:37 PM]

[February 12, 2019, 04:26:10 AM]

[February 12, 2019, 04:13:27 AM]

[February 12, 2019, 01:53:55 AM]

[February 11, 2019, 04:40:30 PM]

[February 11, 2019, 04:16:53 PM]

[February 11, 2019, 07:13:26 AM]

[February 11, 2019, 07:08:33 AM]

[February 10, 2019, 02:18:43 AM]

[February 09, 2019, 11:05:33 AM]

[February 08, 2019, 02:57:40 PM]

[February 08, 2019, 03:43:23 AM]

[February 07, 2019, 07:55:32 AM]

[February 07, 2019, 07:26:57 AM]

[February 07, 2019, 05:22:08 AM]

[February 06, 2019, 12:23:42 PM]

[February 06, 2019, 09:54:07 AM]

[February 05, 2019, 01:42:03 PM]

[February 05, 2019, 01:23:38 PM]

Talkbox

2019 Feb 18 03:52:46
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 18 01:21:42
Khemakumara:  _/\_ _/\_  _/\_

2019 Feb 18 01:21:10
Khemakumara:  _/\_ _/\_ _/\_

2019 Feb 18 01:16:11
Johann: Bhante. Nyom Villa.

2019 Feb 18 01:14:29
Johann: Nyom Moritz. Sokh chomreoun

2019 Feb 18 00:34:02
Moritz: Vandami Bhante _/\_

2019 Feb 15 04:14:01
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 15 03:43:29
Johann: Another day, another possibility. We don't know what tomorrow might be

2019 Feb 15 03:43:01
Johann: ថ្ងៃ ថ្មី មួូយ ជា ឳកាស ថ្មី មួយ ទៀត។ យើង មិន អាច ដឹង មុន នូវ អ្វី ដែល នឹង កើតឡើង ថ្ងៃ ស្អែក

2019 Feb 12 05:47:26
Johann: Nyom Chanroth

2019 Feb 11 07:35:04
Khemakumara:  _/\_ _/\_ _/\_

2019 Feb 11 07:01:15
Johann: Bhante

2019 Feb 10 15:18:50
Vithou: Hope Preah Ang doing well too.. Thanks Preah Ang

2019 Feb 10 15:17:51
Vithou: Nhom kuna doing well so far.

2019 Feb 10 12:29:57
Johann: Nyom Vithou. But Nyom is well so far?

2019 Feb 10 12:02:00
Vithou: Actually they put in the kidnee. :)

2019 Feb 10 12:01:26
Vithou:  take it out on 20 Feb

2019 Feb 10 12:01:25
Vithou:  take it out on 20 Feb

2019 Feb 10 12:01:12
Vithou: the doctor put it for one month . I will

2019 Feb 10 12:00:28
Vithou: Kuna Tvay Bongkom Preah Ang  nyom kuna is fne now but still have a pipe inside mybody

2019 Feb 10 11:47:41
Johann: Sokh chomreoun Nyom Buddhi

2019 Feb 10 11:44:41
Ieng Puthy: ករុណាខានបានចូលមកក្នុងវេបសាយអានព្រះធម៌អស់ប៉ុន្មានថ្ងៃ

2019 Feb 10 11:41:53
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ Vandami Bhante

2019 Feb 09 14:43:21
Cheav Villa: សួស្តី​ពូចាន់រ័ត្ម _/\_

2019 Feb 09 14:42:08
Johann: ញោម Chanroth

2019 Feb 09 11:32:48
Johann: ខ្លះ ... how ever, good to here

2019 Feb 09 10:30:33
Cheav Villa: វិធូថាគាត់បានធូរខ្លះហើយ គាត់នឹងរកពេលទូលព្រះអង្គ តាម​Talk box  _/\_

2019 Feb 09 02:49:21
Cheav Villa: កូណាបានសួរគាត់ដែរ តែមិនទាន់មានការឆ្លើយតបទេ ប្រហែលជាគាត់រវល់ខ្លាំង  _/\_

2019 Feb 08 15:24:14
Johann: How is Nyom Vithou doing, Nyom Villa? Nyom Chanroth told that he still has burden after the hospital.

2019 Feb 07 13:07:06
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 07 13:04:40
Johann: Nearly out of power("suns gift") for today again. May all give into good deeds with their power left.

2019 Feb 07 13:04:33
Johann: Nearly out of power("suns gift") for today again. May all give into good deeds with their power left.

2019 Feb 05 13:35:45
Johann: Meister Vinodh

2019 Feb 05 08:45:20
Johann: មុដិតា

2019 Feb 05 07:46:50
Cheav Villa: អរព្រះគុណ​ ព្រះអង្គ  _/\_ _/\_ _/\_ ពួកខ្ញុំកូណា បានធូរស្បើយ​ច្រើន​ អំពីបញ្ហាសុខភាពរាងកាយ​  _/\_

2019 Feb 05 07:25:29
Johann: Nyom Villa. Family, all healthy and well?

2019 Feb 05 03:34:18
Johann: Mr. Nathan

2019 Feb 04 13:42:11
Cheav Villa:  _/\_

2019 Feb 04 04:25:07
Cheav Villa: កូណា​ត្រេកអរ​ ដែលបានឃើញផ្លូវទៅមុខ ឧបនិស្ស័យ​ការបដិបត្តិ​ឧបោសថ​យឺតយូរ​  _/\_ _/\_ _/\_

2019 Feb 04 04:22:09
Cheav Villa: ការហាត់ធ្វើឧបោសថបានបន្តិចបន្តួួច ដោយវិធីស្រាយចំណងដែលជាប់មាំ

2019 Feb 04 04:18:58
Cheav Villa: ព្រះអង្គ​ _/\_ ចិត្តនឿយណាយចន្លោះពេលបានសុខ និងបានទុក្ខ

2019 Feb 04 04:04:13
Cheav Villa:  _/\_ _/\_ _/\_ កូណាព្រះអង្គ

2019 Feb 04 03:55:36
Johann: English iti 49

2019 Feb 04 03:51:37
Johann: Importand teaching in regard of wishing for becoming or not-becoming! ទិដ្ឋិគតសូត្រ (១២.)

2019 Feb 04 03:37:57
Johann: It can be observed free of all Sakaya ditthi as well.

2019 Feb 04 03:25:52
Johann: Uposatha is a good tradition to take on.

2019 Feb 04 03:24:53
Johann: This, the Buddha told, can not be archived by just wishing, Nyom, the end of suffering.

2019 Feb 04 02:23:26
Cheav Villa: May​ all possibilities in a rebirth has decreased  _/\_ _/\_ _/\_

2019 Feb 04 02:18:49
Cheav Villa: Since my grandmother, my dad, I kana has not taken on the traditional of Chinese new year

2019 Feb 04 01:28:26
Johann: An insightful Chines New Year and new moon day, a rebirth of another round of possibility in chosing ways with every action.

2019 Feb 03 16:08:02
Ieng Puthy: ករុណាថ្វាយបង្គំុព្រះអង្គvandami 🙏🏻🙏🏻🙏🏻

2019 Feb 03 12:20:05
Cheav Villa:  កូណាព្រះអង្គ  _/\_ 

2019 Feb 03 12:10:00
Johann: Nyom Villa

2019 Feb 03 07:06:33
Johann: Nyom Buddhi

2019 Feb 02 16:53:13
Johann: All a matter of leaving house and not searching for the next, Nyom.

2019 Feb 02 16:51:36
Johann: Editing post here is not so good since there is a software issue, cutting away all to 200 characters.

2019 Feb 02 16:18:35
Ieng Puthy: ព្រះអង្គករុណានឹករលឹកភ្នំឱរា៉ល់ណាស់ សង្ឃឹមថាថ្ងៃណាមួយករុណានឹងបានទៅថ្វាយបង្គំុព្រះអង្គដោយផ្ទាល់ ។ បេីបុណ

2019 Feb 02 15:52:20
Johann: Nyom Buddhi

2019 Feb 02 15:35:54
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុVandami Bhante.

2019 Feb 02 15:33:38
Ieng Puthy: 🙏🏻🙏🏻🙏🏻

2019 Feb 02 10:35:46
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 02 08:36:16
Johann: Atma will then make a "sun-break" for today

2019 Feb 01 11:36:30
Ieng Puthy: ករុណាថ្វាយបង្គំ🙏🏻🙏🏻🙏🏻Vandami Bhante

2019 Jan 31 15:55:14
Johann: Bhante Muni

2019 Jan 30 15:40:30
Johann: Nyom Buddhi

2019 Jan 30 05:24:55
Johann: "sreng" is really "nasty" if becoming. It's also easy to get by sweeping dusty group and dry gras.

2019 Jan 30 04:35:46
Cheav Villa: កូណាព្រះអង្គ  _/\_

2019 Jan 30 04:11:18
Johann: It's possible not "sreng", Nyom, it's autumn diseas, and infection not to be healed. The origin why the Buddha allowed tonics ("food" at "wrong" time), weakness of the body.

2019 Jan 30 03:27:08
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jan 30 01:12:39
Sophorn: Bhante Khemakura, kana hofft, Bhante geht es besser!  _/\_

2019 Jan 30 01:12:10
Sophorn: Vandami Bhante Khemakura  _/\_

2019 Jan 30 01:11:53
Sophorn: Vandami Bhante Indannano  _/\_

2019 Jan 30 01:11:38
Sophorn: Vandami Bhante Johann _/\_

2019 Jan 29 10:12:10
Johann: Bhante. Wie geht es der Unterlippe?

2019 Jan 27 04:59:09
Johann: Nyom Vithou

2019 Jan 26 14:38:07
Cheav Villa: Vandāmi Bhante Indaññāno  _/\_

2019 Jan 25 16:12:30
Cheav Villa:  :o _/\_

2019 Jan 25 16:04:02
Johann: There are two, actually. Something to be careful about.

2019 Jan 25 15:39:25
Cheav Villa: Vilāsa  :D karuṇā found this meaning in Pāḷi Dictionary  _/\_

2019 Jan 25 15:24:52
Johann: No vaṇṇa-macchariya: rejoicing that other appear as vilasa as oneself... Sadhu!

2019 Jan 25 15:17:51
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jan 25 14:29:43
Johann: If Ñoma Buddhi likes to wear the color of an ārāmikinī, to be able to edit, add translations, corrections, it should be no problem. Ñoma Vīḷa might help to get known the "power and responsibility" of goodness.

2019 Jan 25 14:22:02
Ieng Puthy: 🙏🏼អរព្រះគុណព្រះអង្គ

2019 Jan 25 11:55:49
Johann: No problem Nyom, that was clear (word prediction...). Only moderator and admin can edit text in the shoutbox.

2019 Jan 25 11:04:42
Ieng Puthy: 🙏🏻ព្រះអង្គករុណាសរសេរអក្សរខុស ករុណារកកន្លែងលុបអក្សរដែលខុសមិនឃេីញទេ ។ ករុណាចង់សរសេរVandami Bhante មិនមែន vandalism Bhante ទេ។

2019 Jan 25 10:21:25
Chanroth:  _/\_ជំរាបបងស្រីវីឡា ហេតុអីបានជាលេខទូរសព្ទបងមិនបានសូម

2019 Jan 25 05:50:33
Cheav Villa: បងប៉ៈលើអក្សរដែរសរសេររួចនោះ វានឹងចេញ​  pen edit's icon/Delete

2019 Jan 25 05:33:21
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ vandalism Bhante. តេីព្រះសុខភាពព្រះអង្គយា៉ងណាហេីយ?

2019 Jan 25 04:04:48
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jan 25 02:01:40
Johann: "If you envision the Buddha as uttering nothing but sweetness and light, it may come as a shock to learn how thoroughly he ridiculed the Nigaṇṭhas over this belief."

2019 Jan 25 01:59:29
Johann: The Karma of Now: Why the Present Moment Isn’t the Goal : maybe that helps to gain upanissaya to the Buddhas real good teachings.

2019 Jan 25 01:49:43
Johann: much karuna

2019 Jan 24 16:44:54
Cheav Villa: ប៉ុន្តែ​គាត់ចូលចិត្តស្តាប់ធម៌ ព្រះអង្គ​ គូ​ សុភាព​ មុនចូលគេង _/\_

2019 Jan 24 16:20:28
Cheav Villa:  He isn't fine body and mind  _/\_

2019 Jan 24 16:02:39
Johann: Havn't seen Nyoms huband here since longer. Health and everything fine?

2019 Jan 24 15:29:16
Cheav Villa: Vaṇḍāni Bhante _/\_ _/\_ _/\_

2019 Jan 24 15:11:50
Johann: Nyom Villa

2019 Jan 24 14:12:53
Khemakumara:  _/\_ _/\_  _/\_

Tipitaka Khmer

 Please feel welcome to join the transcription project of the Tipitaka translation in khmer, and share one of your favorite Sutta or more. Simply click here or visit the Forum: 

Search ATI on ZzE

Zugang zur Einsicht - Schriften aus der Theravada Tradition



Access to Insight / Zugang zur Einsicht: Dhamma-Suche auf mehr als 4000 Webseiten (deutsch / english) - ohne zu googeln, andere Ressourcen zu nehmen, weltliche Verpflichtungen einzugehen. Sie sind für den Zugang zur Einsicht herzlich eingeladen diese Möglichkeit zu nutzen. (Info)

Random Sutta
Random Article
Random Jataka

Zufälliges Sutta
Zufälliger Artikel
Zufälliges Jataka


Arbeits/Work Forum ZzE

"Dhammatalks.org":
[logo dhammatalks.org]
Random Talk
[pic 30]

Author Topic: How to think Unthinkable Suffering in the Hell  (Read 441 times)

0 Members and 1 Guest are viewing this topic.

Offline gus

  • Sanghamitta
  • Full Member / Vollmitglied
  • *
  • Sadhu! or +16/-0
How to think Unthinkable Suffering in the Hell
« on: October 01, 2018, 05:34:11 AM »
Okasa,

Many people who believe in the existence of the hell described by the Omniscient One has failed to understand the level of suffering of the hell at least in a sufficient way.

After hearing that the suffering in the hell is unthinkable, many people doesn't feel the suffering as they feel about suffering in this world (diseases, accidents, pains).

Let's say X='biggest suffering that can be felt and understood';
If they understand suffering of the hell as 'X+', then people feel and understand it.

eg: People feel 1000000 as a big number, but they feel 'infinity' as something like '0' because they can't grasp the 'infinity' by their minds.

What is bhante's opinion on the correct way to contemplate the suffering of the hell ?

Vandami.

Offline Johann

  • Samanera
  • Very Engaged Member
  • *
  • Sadhu! or +356/-0
  • Gender: Male
  • Date of ordination/Datum der Ordination.: 20140527
Re: How to think Unthinkable Suffering in the Hell
« Reply #1 on: October 01, 2018, 09:38:25 AM »
Doesn't Deva gus remember himself?
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline gus

  • Sanghamitta
  • Full Member / Vollmitglied
  • *
  • Sadhu! or +16/-0
Re: How to think Unthinkable Suffering in the Hell
« Reply #2 on: October 01, 2018, 09:58:26 AM »
My current method is reading the suttas about hell again and again and being scared.

Offline Johann

  • Samanera
  • Very Engaged Member
  • *
  • Sadhu! or +356/-0
  • Gender: Male
  • Date of ordination/Datum der Ordination.: 20140527
Re: How to think Unthinkable Suffering in the Hell
« Reply #3 on: October 01, 2018, 07:14:03 PM »
Question, with other words, meant: Haven't you seen the first 3/4 divine messenger (dukkha)? Not sure what is meant/tought by: "The Buddha never witnessed hell..."

tathatā... niyāma... yāma:

Namo tassa bhagavato arahato sammā-sambuddhassa

Devaduta Sutta: The Deva Messengers

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Blessed One addressed the monks, "Monks."

"Yes, lord," the monks responded to him.

The Blessed One said, "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. 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, the 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.'

"Then the hell-wardens, seizing (such a being) by the arms, present him to King Yama: 'This is a man, your majesty, with no respect for mother, no respect for father [1], no reverence for contemplatives, no reverence for brahmans, no honor for the leaders of his clan. Let your majesty decree his punishment.'

"Then King Yama interrogates & interpellates & castigates the man regarding the first deva messenger: 'My good man, didn't you see the first deva messenger that has appeared among human beings?'

"'I didn't, lord,' he says.

Then King Yama says, 'My good man, didn't you see among human beings a tender baby boy lying prone in its own urine & excrement?'

"'I did, lord,' he says.

Then King Yama says, 'My good man, didn't the thought occur to you — observant & mature: "I, too, am subject to birth, have not gone beyond birth. I'd better do good with body, speech, & mind"?'

"'I couldn't, lord. I was heedless, lord.'

Then King Yama says, 'My good man, through heedlessness you did not do what is good with body, speech, & mind. And of course, my good man, they will deal with you in accordance with your heedlessness. For that evil kamma [2] 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.'

"Then, having interrogated & interpellated & castigated the man regarding the first deva messenger, King Yama interrogates & interpellates & castigates him regarding the second: 'My good man, didn't you see the second deva messenger that has appeared among human beings?'

"'I didn't, lord,' he says.

"Then King Yama says, '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?'

"'I did, lord,' he says.

"Then King Yama says, 'My good man, didn't the thought occur to you — observant & mature: "I, too, am subject to aging, have not gone beyond aging. I'd better do good with body, speech, & mind"?'

"'I couldn't, lord. I was heedless, lord.'

"Then King Yama says, 'My good man, through heedlessness you did not do what is good with body, speech, & mind. And of course, my good man, they will deal with you in accordance with your heedlessness. 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.'

"Then, having interrogated & interpellated & castigated the man regarding the second deva messenger, King Yama interrogates & interpellates & castigates him regarding the third: 'My good man, didn't you see the third deva messenger that has appeared among human beings?'

"'I didn't, lord,' he says.

"Then King Yama says, '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?'

"'I did, lord,' he says.

"Then King Yama says, 'My good man, didn't the thought occur to you — observant & mature: "I, too, am subject to illness, have not gone beyond illness. I'd better do good with body, speech, & mind"?'

"'I couldn't, lord. I was heedless, lord.'

"Then King Yama says, 'My good man, through heedlessness you did not do what is good with body, speech, & mind. And of course, my good man, they will deal with you in accordance with your heedlessness. 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.'

"Then, having interrogated & interpellated & castigated the man regarding the third deva messenger, King Yama interrogates & interpellates & castigates him regarding the fourth: 'My good man, didn't you see the fourth deva messenger that has appeared among human beings?'

"'I didn't, lord,' he says.

"Then King Yama says, 'My good man, didn't you see among human beings kings — catching a thief, a criminal — having him tortured in many ways: 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?'

"'I did, lord,' he says.

"Then King Yama says, 'My good man, didn't the thought occur to you — observant & mature: "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"?'

"'I couldn't, lord. I was heedless, lord.'

"Then King Yama says, 'My good man, through heedlessness you did not do what is good with body, speech, & mind. And of course, my good man, they will deal with you in accordance with your heedlessness. 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.'

"Then, having interrogated & interpellated & castigated the man regarding the fourth deva messenger, King Yama interrogates & interpellates & castigates him regarding the fifth: 'My good man, didn't you see the fifth deva messenger that has appeared among human beings?'

"'I didn't, lord,' he says.

"Then King Yama says, '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?'

"'I did, lord,' he says.

"Then King Yama says, 'My good man, didn't the thought occur to you — observant & mature: "I, too, am subject to death, have not gone beyond death. I'd better do good with body, speech, & mind"?'

"'I couldn't, lord. I was heedless, lord.'

"Then King Yama says, 'My good man, through heedlessness you did not do what is good with body, speech, & mind. And of course, my good man, they will deal with you in accordance with your heedlessness. 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.'

"Then, having interrogated & interpellated & castigated the man regarding the fifth deva messenger, King Yama falls silent. [3]

"Then the hell-wardens torture [the evil-doer] with what's called a five-fold imprisonment. 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. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Then the hell-wardens lay him down and slice him with axes. Then they hold him feet up & head down and slice him with adzes. Then they harness him to a chariot and drive him back & forth over ground that is burning, blazing, & glowing. Then they make him climb up & down a vast mountain of embers that is burning, blazing, & glowing. Then they hold him feet up & head down and plunge him into a red-hot copper cauldron that is burning, blazing, & glowing. There he boils with bubbles foaming. And as he is boiling there with bubbles foaming, he goes now up, he goes now down, he goes now around. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted. [4]

"Then the hell-wardens throw him into the Great Hell. And as to the Great Hell, monks:

It's four-cornered & has four gates
set in the middle of each side.
It's surrounded by an iron fortress wall
and roofed with iron.
Its floor is made of red-hot iron,
heated, fully blazing.
It stands always, spreading 100 leagues all around.



"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. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. He runs there, rushing quickly. 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 the just same. [5] But when he finally arrives, the door slams shut. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"There comes a time when, ultimately, with the passing of a long stretch of time, the western gate of the Great Hell opens... the northern gate... the southern gate of the Great Hell opens. He runs there, rushing quickly. 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 the just same. But when he finally arrives, the door slams shut. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. He runs there, rushing quickly. 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 the just same. He gets out through the gate. But right next to the Great Hell is a vast Excrement Hell. He falls into that. 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. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Right next to the Excrement Hell is the vast Hot Ashes Hell. He falls into that. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"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. He enters that and is made to climb up & down them. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Right next to the Simbali Forest is the vast Sword-leaf Forest. He enters that. 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. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Right next to the Sword-leaf Forest is the vast Lye-water River. He falls into that. There he is swept downstream, he is swept upstream, he is swept downstream & upstream. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Then the hell-wardens pull him out with a hook and, placing him on the ground, say to him, 'Well, good man, what do you want?' He replies, 'I'm hungry, venerable sirs.' 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. It burns his lips, it burns his mouth, it burns his stomach and comes out the lower side, carrying along his bowels & intestines. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Then the hell-wardens say to him, 'Well, good man, what do you want?' He replies, 'I'm thirsty, venerable sirs.' 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. It burns his lips, it burns his mouth, it burns his stomach and comes out the lower side, carrying along his bowels & intestines. There he feels painful, racking, piercing feelings, yet he does not die as long as his evil kamma is not exhausted.

"Then the hell-wardens throw him back into the Great Hell once more. [6]

"Once, monks, the thought occurred to King Yama: 'Those who did evil actions in the world are tortured in these many ways. 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! And that he might teach me the Dhamma! And that I might understand his Dhamma!'

"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."

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:


Warned by the deva messengers,
those youths who are heedless
grieve for a long, long time —
people entering a lower state.
But those here who are good,
   people of integrity,
when warned by the deva messengers
   aren' t heedless
   of the noble Dhamma — ever.
Seeing danger in clinging,
   in the coming-into-play
   of birth & death,
they are released from lack of clinging,
   in the ending
   of birth & death.
They, happy, arriving at safety,
fully unbound in the here-&-now,
having gone beyond
   all animosity & danger
have escaped
   all suffering & stress.

« Last Edit: October 01, 2018, 07:21:30 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Tags: