Aṅguttara Nikāya (Numbered Discourses)

Furthermore, the individual who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This individual is very helpful to another.

Furthermore, the individual who has enabled you to realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with your own insight in this very life due to the ending of defilements. This individual is very helpful to another. These are the three individuals who are very helpful to another individual.

And I say that there is no one more helpful to another than these three individuals. And I also say that it’s not easy to repay these three individuals by bowing down to them, rising up for them, greeting them with cupped palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.”

“These three individuals are found in the world. What three? An individual with a mind like an open sore, an individual with a mind like lightning, and an individual with a mind like diamond. And who has a mind like an open sore? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. This is called an individual with a mind like an open sore.

And who has a mind like lightning? It’s an individual who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. In the same way, an individual truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an individual with a mind like lightning.

And who has a mind like diamond? It’s an individual who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. In the same way, an individual realizes the undefiled freedom of heart and freedom by wisdom … in this very life … This is called an individual with a mind like diamond. These are the three individuals found in the world.”

“These three individuals are found in the world. What three? There is an individual you shouldn’t associate with, accompany, or attend. There is an individual you should associate with, accompany, and attend. There is an individual you should associate with, accompany, and attend with honor and respect. Who is the individual you shouldn’t associate with, accompany, or attend? It’s an individual who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such an individual, except out of kindness and sympathy.

Who is the individual you should associate with, accompany, and attend? It’s an individual who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual. Why is that? Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ That’s why you should associate with, accompany, and attend such an individual.

Who is the individual you should associate with, accompany, and attend with honor and respect? It’s an individual who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual with honor and respect. Why is that? Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled. I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled. I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’ That’s why you should associate with, accompany, and attend this individual with honor and respect. These are the three individuals found in the world.

A man who associates with an inferior goes downhill, but associating with an equal, you’ll never decline; following the best, you’ll quickly rise up, so you should keep company <j>with people better than you.”

“These three individuals are found in the world. What three? There is an individual you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is an individual you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is an individual you should associate with, accompany, and attend. Who is the individual you should be disgusted by, and not associate with, accompany, or attend? It’s an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. You should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should regard with equanimity, and not associate with, accompany, or attend? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is irritable and bad-tempered. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should associate with, accompany, and attend? It’s an individual who is ethical, of good character. You should associate with, accompany, and attend such an individual. Why is that? Even if you don’t follow the example of such an individual, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such an individual. These are the three individuals found in the world.

A man who associates with an inferior goes downhill, but associating with an equal, you’ll never decline; following the best, you’ll quickly rise up, so you should keep company <j>with people better than you.”

“These three individuals are found in the world. What three? One with speech like dung, one with speech like flowers, and one with speech like honey. And who has speech like dung? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like dung.

And who has speech like flowers? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like flowers.

And who has speech like honey? It’s an individual who gives up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. This is called an individual with speech like honey. These are the three individuals found in the world.”

“These three individuals are found in the world. What three? The blind, the one-eyed, and the two-eyed. Who is the blind individual? It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a blind individual.

Who is the individual with one eye? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a one-eyed individual.

Who is the individual with two eyes? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. This is called a two-eyed individual. These are the three individuals found in the world.

Neither suitable wealth, nor merit do they make. They hold a losing hand on both counts, those who are blind, with ruined eyes.

And now the one-eyed individual is explained. By methods good and bad, that devious person seeks wealth.

Both by fraudulent, thieving deeds, and also by lies, the young man’s skilled at piling up money, and enjoying sensual pleasures. From here they go to hell— the one-eyed person is ruined.

And now the two-eyed is explained, the best individual. Their wealth is earned legitimately, money acquired by their own hard work.

They give with best of intentions, that peaceful-hearted man. They go to a good place, where there is no sorrow.

The blind and the one-eyed, you should avoid from afar. But you should keep the two-eyed close, the best individual.”

“These three individuals are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom. And who is the individual with upside-down wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with upside-down wisdom.

And who is the individual with wisdom on their lap? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap— such as sesame, rice, sweets, or jujube— so that if they rise from the seat without mindfulness, everything gets scattered. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with wisdom on their lap.

And who is the individual with widespread wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. This is called an individual with widespread wisdom. These are the three individuals found in the world.

A person with upside-down wisdom, is a simpleton and cannot see, and even if they frequently go into the mendicants’ presence,

such a person can’t learn the beginning, middle, or end of the discussion, for their wisdom is lacking.

the individual with wisdom on their lap is better than that, it’s said; but even if they frequently go into the mendicants’ presence,

such a person can only learn the beginning, middle, and end while sitting in that seat; but they’ve only grasped the phrasing, for when they rise their understanding fails, and what they’ve learned is lost.

The person with widespread wisdom is better than that, it’s said; and if they, too, frequently go into the mendicants’ presence,

one such can learn the beginning, middle, and end while sitting in that seat; and when they’ve grasped the phrasing,

they remember it with the best of intentions. That peaceful-hearted man, practicing in line with the teaching, would make an end of suffering.”

“Mendicants, a family where the children honor their parents in their home is said to live with divinity. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods. ‘Divinity’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘Worthy of offerings dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be ‘divinity’ and ‘first tutors’, it’s said. They’re worthy of offerings dedicated to the gods <j>from their children, for they love their offspring.

Therefore an astute person would revere them and honor them with food and drink, clothes and bedding, anointing and bathing, and by washing their feet.

Because they look after their parents like this, in this life they’re praised by the astute, and they depart to rejoice in heaven.”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more?” “It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’ when I said:

‘Having appraised the world high and low, there is nothing in the world that disturbs them. Peaceful, unclouded, untroubled, <j>with no need for hope— they’ve crossed over rebirth and old age, I declare.’”

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Maybe I’ll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it’s hard to find anyone who understands.” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!”

“So, Sāriputta, you should train like this: ‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’ That’s how you should train.

When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more— they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said:

‘The giving up of both sensual desires and displeasures, the casting aside of dullness, and the prevention of remorse;

pure equanimity and mindfulness, preceded by investigation of principles— this, I declare, is liberation by enlightenment, the smashing of ignorance.’”

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature. In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate … Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and whisk away the ashes in a strong wind, or glide them down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love … Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. These are three sources that give rise to deeds.

When an ignorant person acts out of greed, hate, or delusion, any deeds they have done, a little or a lot, are to be experienced right here, not in any other place.

So a wise person, a mendicant arousing knowledge of the outcome of greed, hate, and delusion, would abandon all bad destinies.”

So I have heard. At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a rosewood grove. Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves. He went up to the Buddha, bowed, sat down to one side, and said, “Sir, I trust the Buddha slept well?” “Yes, prince, I slept well. I am one of those who sleep at ease in the world.”

“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. And yet the Buddha says, ‘Yes, prince, I slept well. I am one of those who sleep at ease in the world.’”

“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends. An oil lamp is burning there, while his four wives attend to him in all manner of agreeable ways. What do you think, prince, would he sleep at ease, or not? Or how do you see this?” “He would sleep at ease, sir. Of those who sleep at ease in the world, he would be one.”

“What do you think, prince? Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” “Yes, sir.”

“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep at ease.

What do you think, prince? Is it not possible that a fever born of hate … or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” “Yes, sir.”

“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep at ease.

A brahmin who is fully quenched always sleeps at ease. Sensual pleasures slip off them, they’re cooled, free of attachments.

Since they’ve cut off all clinging, and removed the stress from the heart, the peaceful sleep at ease, having found peace of mind.”

“There are, mendicants, these three messengers of the gods. What three? Firstly, someone does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. The wardens of hell take them by the arms and present them to King Yama, saying, ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!’

King Yama pursues, presses, and grills them about the first messenger of the gods: ‘My man, did you not see the first messenger of the gods that appeared among human beings?’ They say, ‘I saw nothing, sir.’

King Yama says to them, ‘My man, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature— “I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ They say, ‘I couldn’t, sir. I was negligent.’

King Yama says to them, ‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

King Yama grills them about the second messenger of the gods: ‘My man, did you not see the second messenger of the gods that appeared among human beings?’ They say, ‘I saw nothing, sir.’ King Yama says to them, ‘My man, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature— “I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ They say, ‘I couldn’t, sir. I was negligent.’

King Yama says to them, ‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

King Yama grills them about the third messenger of the gods: ‘My man, did you not see the third messenger of the gods that appeared among human beings?’ They say, ‘I saw nothing, sir.’

King Yama says to them, ‘My man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature— “I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ They say, ‘I couldn’t, sir. I was negligent.’

King Yama says to them, ‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

After grilling them about the third messenger of the gods, King Yama falls silent. The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

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

They hang them upside-down and hack them with hatchets. … They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … They make them climb up and down a big mountain of burning coals, blazing and glowing. … The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell toss them into the Great Hell. Now, about that Great Hell:

‘Four are its corners, four its doors, neatly divided section by section. Surrounded by an iron wall, of iron is its roof.

The ground is even made of iron, it burns with fierce fire. The heat forever radiates a hundred leagues around.’

Once upon a time, King Yama thought, ‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Let that Buddha teach me Dhamma, so that I may understand his teaching!’ Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.

When warned by the gods’ messengers, those sons of Manu who are negligent sorrow for a long time when they go to that wretched place.

When warned by the gods’ messengers, the good and true persons here never neglect the teaching of the Noble One.

Seeing the danger in grasping, the origin of birth and death, the unattached are freed with the ending of birth and death.

Happy, they’ve come to a safe place, quenched in this very life. They’ve gone beyond all enmities and fears, and risen above all suffering.”

“On the eighth day of the fortnight, mendicants, the ministers and councillors of the four great kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing and keeping vigil on the sabbath, and making merit.’ And on the fourteenth day of the fortnight, the sons of the four great kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’ And on the fifteenth day sabbath, the four great kings themselves wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

If only a few humans are paying due respect to their parents … and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right: ‘Only a few humans are paying due respect to their parents … and making merit.’ Then the gods of the thirty-three are disappointed, thinking, ‘The heavenly hosts will dwindle, while the titan hosts will swell!’

But if many humans are paying due respect to their parents … and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right: ‘Many humans are paying due respect to their parents … and making merit.’ Then the gods of the thirty-three are pleased, thinking, ‘The heavenly hosts will swell, while the titan hosts will dwindle!’

Once upon a time, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse: