At Sāvatthi. There, the Blessed One said this: “Monks, once in the past Vepacitti, lord of the titans, was sick, afflicted, and seriously ill. Then Sakka, lord of the gods, went to Vepacitti to inquire about his illness. Vepacitti saw Sakka, lord of the gods, coming in the distance and said to Sakka, lord of the gods: ‘Cure me, lord of the gods.’

“‘If so, dear Vepacitti, teach me the Sambari magic.’

“‘Dear sir, I won’t teach it until I have asked the titans for permission.’

“Then, monks, Vepacitti, lord of the titans, asked the other titans: ‘Sirs, may I teach the Sambari magic to Sakka, lord of the gods?’

“‘No, lord, do not teach Sakka, lord of the gods, the Sambari magic.’

“Then, monks, Vepacitti, lord of the titans, told Sakka, lord of the gods, in verse:

“‘O Sakka, king of gods, called Maghavā, Sujā’s husband, people who do this magic will be reborn in the terrible hell and suffer there for a hundred years like it happened to the titan Sambara.’”

At Sāvatthi. That day, the monk Kokālika went to the Blessed One, paid homage to the Blessed One, sat down to one side, and said to the Blessed One: “Bhante, Sāriputta and Moggallāna have evil wishes; they are intoxicated with evil wishes.”

When this was said, the Blessed One said to the monk Kokālika: “Kokālika, do not speak in that way! Kokālika, do not speak in that way! Kokālika, place confidence in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well behaved.”

A second time the monk Kokālika said to the Blessed One: “Bhante, even though I have confidence and trust in the Blessed One, still I say Sāriputta and Moggallāna have evil wishes; they are intoxicated with evil wishes.” And a second time the Blessed One said to the monk Kokālika: “Kokālika, do not speak in that way! Kokālika, do not speak in that way! Kokālika, place confidence in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well behaved.”

A third time the monk Kokālika said to the Blessed One: “Bhante, even though I have confidence and trust in the Blessed One, still I say Sāriputta and Moggallāna have evil wishes; they are intoxicated with evil wishes.” And a third time the Blessed One said to the monk Kokālika: “Kokālika, do not speak in that way! Kokālika, do not speak in that way! Kokālika, place confidence in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well behaved.”

Then, the monk Kokālika arose from his seat, paid homage to the Blessed One, departed, worshiping around the Blessed One. Not long after the monk Kokālika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans, then to the size of chickpeas, then to the size of jujube stones, then to the size of jujube fruits, then to the size of myrobalans, then to the size of unripe beluva fruits, then to the size of ripe beluva fruits. When they had grown to the size of ripe beluva fruits, they burst open, discharging pus and blood. Then, on account of that illness, the monk Kokālika died, and because he had rivalry towards Arahant Sāriputta and Arahant Moggallāna, after his death the monk Kokālika was reborn in the Paduma hell.

Then, when the night was ending, brahma Sahampati, of stunning beauty, lighting the entire Jeta’s Grove, went to the Blessed One, paid homage to the Blessed One, stood to one side. Standing to one side, brahma Sahampati said to the Blessed One: “Bhante, the monk Kokālika has died, and because he had rivalry towards Arahant Sāriputta and Arahant Moggallāna, after his death the monk Kokālika has been reborn in the Paduma hell.” This is what brahma Sahampati said. Having said this, he paid homage to the Blessed One, went worshiping around him and disappeared right there.

So, then, when the night had ended, The Blessed One told the monks: “Monks, last night, when the night was ending, brahma Sahampati came to me, paid homage to me, and stood to one side. Standing to one side, brahma Sahampati said to me, ‘Bhante, the monk Kokālika has died, and because he had rivalry towards Arahant Sāriputta and Arahant Moggallāna, after his death he has been reborn in the Paduma hell.’ This is what brahma Sahampati said. Having said this, he paid homage to me, went worshiping around me, and disappeared right there.”

After this was said, a certain monk asked the Blessed One: “Bhante, how long is the life span in the Paduma hell?”

“Monk, the life span in the Paduma hell is very long. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”

“Bhante, is it possible to give a simile?”

“Monk, it is possible,” said the Blessed One. “Monk, suppose, there was a Kosalan-cartload filled with twenty measures of sesame seeds. At the end of every hundred years a man would remove one seed from there. That Kosalan-cartload of twenty measures of sesame seeds by this effort be used-up and eliminated more quickly than the lifespan of a single Abbuda hell would go by. The lifespan of twenty Abbuda hells is equal to one Nirabbuda hell lifespan; the lifespan of twenty Nirabbuda hells is equal to one Ababa hell lifespan; the lifespan of twenty Ababa hells is equal to one Atata hell lifespan; the lifespan of twenty Atata hells is equal to one Ahaha hell lifespan; the lifespan of twenty Ahaha hells is equal to one Kumuda hell lifespan; the lifespan of twenty Kumuda hells is equal to one Sogandhika hell lifespan; the lifespan of twenty Sogandhika hells is equal to one Uppala hell lifespan; the lifespan of twenty Uppala hells is equal to one Pundarīka hell lifespan; and the life span of twenty Pundarīka hells is equal to one Paduma hell lifespan. Monk, now the monk Kokālika has been reborn in the Paduma hell because he had hatred towards Arahant Sāriputta and Arahant Moggallāna.”

This is what the Blessed One said. Having said this, the Well Gone One, the Great Teacher further said this:

“When a fool takes birth, he has an axe inside his mouth with which the fool cuts himself when speaking harsh words.

“He who praises a person deserving criticism, or criticises a person deserving praise, collects lot of demerit with his mouth. Because of that evil deed, he will never find happiness.

“Insignificant is the unlucky throw at dice that brings the loss of all wealth, including oneself. Worse by far is this unlucky throw of giving rise to hatred toward liberated ones.

“The insulter of noble ones, having done evil with speech and mind goes to hell. There he has to suffer for a hundred thousand Nirabbudas, and thirty-six more, and five Abbudās.”

“Monks, there is a hell called ‘Great Parilāha’. There, whatever sight a hell being sees with his eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound a hell being hears … Whatever odor a hell being smells … Whatever flavor a hell being tastes … Whatever touch a hell being feels … Whatever thought a hell being knows with his mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”

When the Buddha said this, one of the monks asked the Buddha, “Bhante, that feeling really is painful, it’s like burning. Is there any other burning more painful and terrifying than this one?”

“There is, monk.”

“But bhante, what is it?”

“Monk, there are people who don’t truly understand about suffering, the origin of suffering, the end of suffering, and the path that leads to the end of suffering. They take pleasure in formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress. Since they take pleasure in such formations, they continue to accumulate formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress. Having accumulated formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress, they burn with the pain of rebirth, old age, and death; of sorrow, crying, pain, sadness, and distress. They’re not freed from rebirth, old age, and death; from sorrow, crying, pain, sadness, and distress. I say, they’re not freed from suffering.

“Monk, there are people who truly understand about suffering, the origin of suffering, the end of suffering, and the path that leads to the end of suffering. They don’t take pleasure in formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress. Since they don’t take pleasure in such formations, they don’t accumulate formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress. Having ended formations that lead to rebirth, old age, and death; to sorrow, crying, pain, sadness, and distress, they don’t burn with the pain of rebirth, old age, and death; of sorrow, crying, pain, sadness, and distress. They’re freed from rebirth, old age, and death; from sorrow, crying, pain, sadness, and distress. I say, they’re freed from suffering.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

AN 1.296

“Monks, when one thing is developed and cultivated, it leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana.”

AN 1.297–305

“Monks, when one thing is developed and cultivated, it leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana. What one thing? Recollection of the Dhamma … Recollection of the Saṅgha … Recollection of one’s virtue … Recollection of one’s generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of inner peace due to the absence of taints. This one thing, when developed and cultivated, leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana.”

AN 1.306

“Monks, I do not see a single thing that gives rise to unwholesome qualities like wrong view. Also, I do not see a single thing, when unwholesome qualities have arisen, makes them increase and grow, like wrong view. When you have wrong view, unwholesome qualities arise and once arisen, they grow.”

AN 1.307

“Monks, I do not see a single thing that gives rise to wholesome qualities like right view. Also, I do not see a single thing, when wholesome qualities have arisen, that makes them increase and grow, like right view. When you have right view, unarisen wholesome qualities arise and unwholesome qualities decline.”

AN 1.308

“Monks, I do not see a single thing that gives rise to unwholesome qualities, or makes wholesome qualities decline like wrong view. When you have wrong view, unwholesome qualities arise and wholesome qualities decline.”

AN 1.309

“Monks, I do not see a single thing that gives rise to wholesome qualities, or makes unwholesome qualities decline, like right view. When you have right view, wholesome qualities arise and unwholesome qualities decline.”

AN 1.310

“Monks, I do not see a single thing that gives rise to wrong view like unwise attention. Also, I do not see a single thing, once wrong view has arisen, makes it grow, like unwise attention. When you attend unwisely, wrong view arises, and once arisen, it grows.”

AN 1.311

“Monks, I do not see a single thing that gives rise to right view like wise attention. Also, I do not see a single thing, once right view has arisen, makes it grow, like wise attention. When you attend wisely, right view arises, and once arisen, it grows.”

AN 1.312

“Monks, I do not see a single thing that causes beings to be reborn after death, in a miserable, painful, lower world—such as hell—like wrong view. It is because they have wrong view that beings, after death, are reborn in a miserable, painful, lower world, such as hell.”

AN 1.313

“Monks, I do not see a single thing that causes beings to be reborn after death, in a happy place such as a heavenly world, like right view. It is because they have right view that beings, after death, are reborn in a happy place such as a heavenly world.”

AN 1.314

“Monks, when an individual has wrong view, whatever bodily, verbal, or mental deeds he does in line with that wrong view, whatever intention, aim, wish, and choice he has, all of them lead to what is unlikable, undesirable, disagreeable, harmful, and to suffering. Why is that? Because his view is evil. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acidic, and unpleasant taste. Why is that? Because those seeds are bitter. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds he does in line with that wrong view, whatever intention, aim, wish, and choice he has, all of them lead to what is unlikable, undesirable, disagreeable, harmful, and to suffering. Why is that? Because his view is evil.”

AN 1.315

“Monks, when an individual has right view, whatever bodily, verbal, or mental deeds he does in line with that right view, whatever intention, aim, wish, and choice he has, all of them lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because his view is right. Suppose a seed of sugar cane, fine rice, or grape was planted in the moist earth. Whatever nutrients it takes up from the earth and water, would lead to its sweet, pleasant, and delicious taste. Why is that? Because those seeds are not bitter. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds he does in line with that right view, whatever intention, aim, wish, and choice he has, all of them lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because his view is right.”

AN 1.316

“Monks, a person is born in the world for harm, pain, and suffering of gods and humans. Which person? Someone with wrong view, whose vision of life is wrong. He draws many people away from the true teaching and establishes them in false teachings. This is the person who is born in the world for the harm, pain, and suffering of gods and humans.”

AN 1.317

“Monks, a person is born in the world for the benefit, welfare and happiness of gods and humans. Which person? Someone with right view, whose vision of life is right. He draws many people away from false teachings and establishes them in the true teaching. This is the person who is born in the world for the benefit, welfare, and happiness of gods and humans.”

AN 1.318

“Monks, I do not see a single thing that is as blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”

AN 1.319

“Monks, I do not see a single other person who acts for the harm, pain and suffering of gods and humans like that silly man, Makkhali. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too, that silly man, Makkhali, is a trap for humans. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

AN 1.320

“Monks, the person who trains in a poorly explained teaching and also encourages someone to train in it, both make a lot of bad karma. Why is that? Because the teaching is poorly explained.”

AN 1.321

“Monks, the person who trains in a well explained teaching and also encourages someone to train in it, both make a lot of good karma. Why is that? Because the teaching is well explained.”

AN 1.322

“Monks, in a poorly-explained teaching and training, the donor should know the limit of giving, not the receiver. Why is that? Because the teaching is poorly explained.”

AN 1.323

“Monks, in a well-explained teaching and training, the receiver should know the limit of accepting, not the donor. Why is that? Because the teaching is well explained.”

AN 1.324

“Monks, in a poorly-explained teaching and training, an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

AN 1.325

“Monks, in a well-explained teaching and training, a lazy person lives in suffering. Why is that? Because the teaching is well explained.”

AN 1.326

“Monks, in a poorly-explained teaching and training, a lazy person lives happily. Why is that? Because the teaching is poorly explained.”

AN 1.327

“Monks, in a well-explained teaching and training, an energetic person lives happily. Why is that? Because the teaching is well explained.”

AN 1.328

“Monks, just as even a tiny bit of excrement still stinks, so too, I don’t praise even a tiny bit of repeated existence, not even as long as a finger snap.”

AN 1.329–332

“Monks, just as even a tiny bit of urine, spit, pus, or blood still stinks, so too, I don’t praise even a tiny bit of repeated existence, not even as long as a finger snap.”

“Monks, just as in India where the delightful parks, woods, meadows, and lotus ponds are few, while the hilly grounds, inaccessible lands, stumps and thorns, and rugged mountains are many; so too, the beings born on land are few, while those other beings born in water are many.

AN 1.334

… so too, the beings reborn as humans are few, while those other beings not reborn as humans are many. … so too, the beings reborn in the middle country1 are few, while those reborn in the faraway lands2, among dumb, uncultured people, are many.

AN 1.335

… so too, the beings who are wise, bright, clever, and able to distinguish what is well said3 from what is poorly said 4 are few, while the beings who are witless, dull, stupid, and unable to distinguish what is well said from what is poorly said are many.

… so too, the beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.

AN 1.337

… so too, the beings who get to see a Fully Enlightened Buddha are few, while those who don’t get to see a Fully Enlightened Buddha are many.

AN 1.338

… so too, the beings who get to hear the teaching and training proclaimed by a Fully Enlightened Buddha are few, while those other beings who don’t get to hear the teaching and training proclaimed by a Fully Enlightened Buddha are many.

AN 1.339

… so too, the beings who remember the Dhamma teachings they hear are few, while those who don’t remember the Dhamma teachings they hear are many.

AN 1.340

… so too, the beings who examine the meaning of the Dhamma teachings they have memorized are few, while those who don’t examine the meaning of the Dhamma teachings they have memorized are many.

AN 1.341

… so too, the beings who understand the meaning and the teaching of the Dhamma and practice accordingly are few, while those who understand the meaning and the teaching of the Dhamma but don’t practice accordingly are many.

AN 1.342

… so too, the beings who witness problems of life and think seriously about a way out are few, while those who don’t think seriously about a way out are many.

AN 1.343

… so too, the beings after thinking seriously about the meaning of life, strive effectively to find the true meaning of life are few, while those who, even though touched by the problems of life, don’t strive a way out effectively are many.

AN 1.344

… so too, the beings who gain concentration, gain a unification of mind, aiming for Nibbana are few, while those who don’t gain concentration, don’t gain a unification of mind, aiming for Nibbana are many.

AN 1.345

… so too, the people who receive the best food and flavors are few, while those who don’t get the best food and flavors, but receive by begging are many.

AN 1.346

… so too, the beings who get to experience the meaning of the Dhamma, the teachings of the Dhamma, and the peace of Nibbana are few, while the beings who don’t get to experience the meaning of the Dhamma, the teachings of the Dhamma, and the peace of Nibbana are many. So you should train like this: ‘We will get to experience the meaning of Dhamma, the teaching of Dhamma, and the peace of Nibbana.’ That’s how you should train.”

AN 1.347–349

“Monks, just as in India where the delightful parks, woods, meadows, and lotus ponds are few, while the hilly grounds, inaccessible lands, stumps and thorns, and rugged mountains are many; so too, those humans who die and are reborn as humans are few, while those other humans who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.350–352

“… the humans who die and are reborn as gods are few, while those other humans who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.353–355

“… the gods who die and are reborn as gods are few, while those other gods who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.356–358

“… the gods who die and are reborn as humans are few, while those other gods who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.359–361

“… the hell beings who die and are reborn as humans are few, while those other hell beings who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.362–364

“… the hell beings who die and are reborn as gods are few, while those other hell beings who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.365–367

“… the animals who die and are reborn as humans are few, while those other animals who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.368–370

“… the animals who die and are reborn as gods are few, while those other animals who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.371–373

“… the ghosts who die and are reborn as humans are few, while those other ghosts who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.374–377

“… the ghosts who die and are reborn as gods are few, while the others ghosts who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

In Savatti …

“Monks, killing living beings, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of killing beings, according to that, he will be reborn in the human world with a short lifespan.

“Monks, stealing, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of stealing, according to that, he will be reborn in the human world and his wealth will be ruined or lost.

“Monks, engaging in sexual misconduct, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of sexual misconduct, according to that, he will be reborn in the human world, having enemies with ill will.

“Monks, lying, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of lying, according to that, he will be reborn in the human world and be humiliated and insulted for no reason.

“Monks, using divisive speech, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of divisive speech, according to that, he will be reborn in the human world and his good friends will separate from him.

“Monks, using harsh speech, doing it repeatedly and frequently, will cause rebirth in hell. It will cause rebirth in the animal world and ghost world. If a person is to face the least result of harsh speech, according to that, he will be reborn in the human world, having to hear things which displease him.

“Monks, speaking worthless words, doing it repeatedly and frequently, will cause rebirth in hell, it will cause rebirth in the animal world and ghost world. If a person is to face the least result of using fruitless words, according to that, he will be reborn in the human world with no one believing what he says.

“Monks, taking intoxicating drinks and drugs, doing it repeatedly and frequently, will cause rebirth in hell, it will cause rebirth in the animal world and ghost world. If a person is to face the least result of taking intoxicating drinks and drugs, according to that, he will be reborn in the human world and be mentally ill.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

Monks, endowed with two things, a person is reborn in hell as if a heavy load on one’s head was to be dropped down instantly. What are the two things? Evil behaviour and evil view. Endowed with these two things, monks, a person is reborn in hell as if a heavy load on one’s head was to be dropped down instantly.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If a person is endowed with these two things—evil behaviour and evil view—at the breakup of the body, he is reborn in hell.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three kinds of misconduct. What are the three? Bodily misconduct, verbal misconduct, and mental misconduct. Monks, these are the three kinds of misconduct.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Having engaged in bodily misconduct, verbal misconduct, mental misconduct, and whatever else is flawed, and not having done what is wholesome and having done much that is unwholesome, at the break-up of the body, the foolish person is reborn in hell.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, with the divine eye, I have seen beings who were overwhelmed, with their minds obsessed with receiving homage and respect; at the break-up of the body, after death, they took rebirth in the plane of misery, the worst destination, the lowest realm, hell.

Monks, with the divine eye, I have seen beings who were overwhelmed, with their minds obsessed with not receiving homage and respect; at the break-up of the body, after death, they took rebirth in the plane of misery, the worst destination, the lowest realm, hell.

Monks, with the divine eye, I have seen beings who were overwhelmed, with their minds obsessed with both receiving and not receiving homage and respect; at the break-up of the body, after death, they took rebirth in the planes of misery, the worst destination, the lowest realm, hell.

I say this, monks, without having learned it from another recluse or brāhmin. Rather, it is from having known it myself, seen it myself, and observed it myself that I say:

Monks, with the divine eye, I have seen beings who were overwhelmed, with their minds obsessed with receiving homage and respect; at the break-up of the body, after death, they took rebirth in the plane of misery, the worst destination, the lowest realm, hell.

Monks, with the divine eye, I have seen beings, overwhelmed, with their minds obsessed with not receiving homage and respect; at the break-up of the body, after death, take rebirth in the plain of misery, the worst destination, the lowest realm, hell.

Monks, with the divine eye, I have seen beings, overwhelmed, with their minds obsessed with both receiving and not receiving homage and respect; at the break-up of the body, after death, they took rebirth in the planes of misery, the worst destination, the lowest realm, hell.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The liberated monk lives diligently. Whether he receives money and respect or does not receive them, his concentration is undisturbed.

He is well-focused on meditation. His insight is extremely sharp to contemplate on even very subtle things. He delights in the destruction of clinging. The wise call such a monk “noble person.”

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

In praise of the lay follower Nandiya’s generosity, the Supreme Buddha uttered the following verse.

Supreme Buddha:

When somebody safely returns home having lived in a far away country for a long time, his relatives, friends, and associates welcome him with joy. In the same way, when someone who does meritorious acts in this world goes to the next world, his own meritorious deeds will welcome him.

Nandiya asked Revati, his wife, to continue practicing generosity when he went away, but Revati stopped. When it was time for her to die, she was addressed by two messengers from hell.

Hell Wardens:

Evil, greedy Revati! Now you must get up. The doors of hell are opening for you. Evil doers have to suffer terribly in hell. We are here to bring you to that miserable world.

Both hell wardens with big red eyes grabbed Revati’s hands. They first took her to the Tavatimsa Heaven, where her husband had been reborn.

Revati:

What a wonderful mansion this is! It is made of golden nets, shining like the rays of the sun and filled with beautiful gods. Whose mansion is this? Goddesses with beautiful bodies adorned with sandalwood cream beautify the whole mansion. Who enjoys this heavenly mansion?

Hell Wardens:

In the human world, in the city of Baranasi there was a lay follower named Nandiya who was generous and helpful to others. He is the owner of this beautiful mansion. Goddesses with beautiful bodies adorned with sandalwood cream beautify the whole mansion. Nandiya enjoys this heavenly mansion.

Revati:

Ah! I was Nandiya’s wife. I had authority over the whole family. I want to stay and enjoy my husband’s mansion. I don’t even want to see hell, let alone live there.

Hell Wardens:

Evil woman, the hell for you is down there. You did not do anything to earn merit in the human world. Those who are greedy, make others angry, and lead evil lives can never live with gods.

Revati:

Oh, what is that terrible smell? What is that rotten excrement, urine, and filth?

Hell Wardens:

Evil Revati, this is Samsavaka hell. It is as deep as the height of more than one hundred humans. You are going to boil here for a thousand years.

Revati:

Why? What bad action did I do by body, speech, and mind to have to boil in this terrible hell?

Hell Wardens:

You deceived monks, beggars, and virtuous people with lies. Those were your evil deeds. That is why you have to suffer in this deep hell for a thousand years.

In this hell, beings’ hands are cut off, legs are cut off, ears are cut off, and noses are cut off. Then a flock of ravens chase the beings and eat their flesh with their sharp beaks.

Revati:

No, no! Please take me back to the human world. Surely I will do more meritorious deeds. I will practice generosity, behave well, keep the precepts, and restrain my senses. I will do many meritorious deeds which lead to happiness and freedom from remorse.

Hell Wardens:

You are too late. You were heedless in the human world. Now weep! You will experience the results of what you did.

Revati:

Now, when I go back to the human world, who will encourage me to collect merit? Who will ask me to offer robes, shelter, food and drinks to virtuous people? Who will teach me that greedy, angry, and evil people won’t go to heaven?

Surely when I go from this world to the human world I will practice generosity, behave well, keep the precepts, and restrain the senses. I will do many meritorious deeds.

I will enthusiastically make bridges in places where it is hard to cross, plant trees, set out pots of water for drinking, build parks and ponds. Furthermore, I will observe the Eight Precepts four times a month on each of the four moon phases. I will protect the precepts carefully and practice generosity eagerly. I have seen the results of merit with my own eyes.

Shaken with fear, Revati was deluded in thinking that she could return to the human world. The hell wardens grabbed her legs, turned her upside down and threw her into the terrible Samsavaka Hell.

Revati:

Previously I was very greedy and insulted monks and virtuous people. I cheated on my husband and lied to him. Now I am boiling in this frightful hell.