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they, at the breaking up of the body, after death, are reborn in a state of loss, a bad destination, a downfall, hell. 262. Then, monks, the hell-guardians, taking him by various arms, show him to King Yama – ‘This man, O god, disrespected his mother, disrespected his father, disrespected ascetics, disrespected brahmins, and did not honor the elders in his family. Let the god inflict punishment upon him!’ Then, monks, King Yama interrogates, questions, and addresses him concerning the first divine messenger – ‘Hey man, did you not see the first divine messenger appear among humans?’ He says thus – ‘I did not see, venerable sir.’ Then, monks, King Yama says to him thus – ‘Hey man, did you not see among humans a young infant, weak, lying on its back, in its own urine in excrement, lying there?’ He says: ‘I saw, venerable sir.’ ‘Then, monks, King Yama says to him: ‘Good man, when you were conscious, when you were old, did it not occur to you: “I too am subject to birth, not beyond birth. Come, let me do good with body, speech, and mind”?’ He says: ‘I could not, venerable sir, I was heedless, venerable sir.’ ‘Then, monks, King Yama says to him: ‘Good man, because of your heedlessness, you did not do good with body, speech, and mind. Indeed, good man, they will do to you as they do to the heedless. This evil deed of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by deities; this evil deed was done by you, and you alone will experience its result.’ 263. ‘Then, monks, King Yama, having questioned, having examined, having admonished that first divine messenger, questions, examines, admonishes the second divine messenger: ‘Good man, did you not see among humans the second divine messenger appear?’ He says: ‘I did not see, venerable sir.’ ‘Then, monks, King Yama says to him: ‘Good man, did you not see among humans a woman or a man aged, bent like a roof-rafter, stooped, leaning on a stick, trembling as they walk, ailing, past their youth, with broken teeth, with grey hair, with sparse, bald head, wrinkled, with a body covered in liver spots?’ He says: ‘I saw, venerable sir.’ ‘Then, monks, King Yama says to him: ‘Good man, , when you were conscious, when you were old, did it not occur to you: ‘I too am subject to old age, not beyond old age. Come, let me do good by body, speech, and mind’? He says: ‘I could not, venerable sir, I was heedless, venerable sir.’” “Then, bhikkhus, King Yama says to him: ‘O man, because of heedlessness, you did not do good by body, speech, and mind. Surely, O man, they will do to you as they do to the heedless. This evil deed of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by deities; this evil deed was done by you, and you alone will experience its result.’” 264. “Then, bhikkhus, King Yama, having questioned, having examined, having admonished that person about the second divine messenger, questions, examines, admonishes him about the third divine messenger: ‘O man, did you not see among humans the third divine messenger appear?’ He says: ‘I did not, venerable sir.’” “Then, bhikkhus, King Yama says to him: ‘O man, did you not see among humans a woman or a man afflicted, suffering, severely ill, lying in their own urine and feces, being raised by others, being laid down by others?’ He says: ‘I did, venerable sir.’” “Then, bhikkhus, King Yama says to him: ‘O man, when you were conscious, when you were old, did it not occur to you: ‘I too am subject to illness, not beyond illness. Come, let me do good by body, speech, and mind’? He says: ‘I could not, venerable sir, I was heedless, venerable sir.’” “Then, bhikkhus, King Yama says to him: ‘O man, because of heedlessness, you did not do good by body, speech, and mind. Surely, O man, they will do to you as they do to the heedless. You were heedless. And this evil deed of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by deities. This evil deed was done by you, and you alone will experience its result.’” 265. “Then, monks, King Yama, having questioned, interrogated, and admonished him about the third divine messenger, questions, interrogates, and admonishes him about the fourth divine messenger: ‘Good man, did you not see the fourth divine messenger appear among humans?’ He says: ‘No, sir, I did not.’ “Then, monks, King Yama says to him: ‘Good man, did you not see among humans kings, having seized a thief, a wrongdoer, inflicting various kinds of punishments: beating with whips, beating with canes, beating with cudgels, cutting off a hand, cutting off a foot, cutting off a hand and a foot, cutting off an ear, cutting off a nose, cutting off an ear and a nose, inflicting the “porridge pot” punishment, inflicting the “conch-shell shaving” punishment, inflicting the “Rāhu’s mouth” punishment, inflicting the “garland of fire” punishment, inflicting the “hand-torch” punishment, inflicting the “bark-strip” punishment, inflicting the “rag-robe” punishment, inflicting the “antelope” punishment, inflicting the “fish-hook” punishment, inflicting the “coin-shaving” punishment, inflicting the “alkaline-lotion” punishment, inflicting the “bar-roller” punishment, inflicting the “straw-mat” punishment, drenching with hot oil, feeding to dogs, impaling alive on a stake, and cutting off the head with a sword?’ He says: ‘Yes, sir, I did.’ “Then, monks, King Yama says to him: ‘Good man, since you were discerning and mature, did it not occur to you: “Indeed, those who do evil deeds are subjected to such various punishments in this very life. How much more so in the next! Come, let me do did I do good with body, speech, and mind? He said this: “I could not, sir, I was heedless, sir.” “Then, monks, King Yama said to him: ‘O man, because of heedlessness you did not do good with body, speech, and mind. Surely, O man, they will do to you as to one who is heedless. And this evil deed of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives, nor by ascetics and brahmins, nor by deities; this evil deed was done by you, and you alone will experience its result.’” 266. “Then, monks, King Yama, having questioned, interrogated, and admonished him about the fourth divine messenger, questions, interrogates, and admonishes him about the fifth divine messenger: ‘O man, did you not see among humans the fifth divine messenger appear?’ He said this: ‘I did not, sir.’ “Then, monks, King Yama said to him: ‘O man, did you not see among humans a woman or a man, dead for one day, or two days, or three days, swollen, livid, and festering?’ He said this: ‘I did, sir.’ “Then, monks, King Yama said to him: ‘O man, when you were sensible and grown, did it not occur to you: “I too am subject to death, not beyond death. Come, let me do good with body, speech, and mind”?’ He said this: ‘I could not, sir, I was heedless, sir.’ “Then, monks, King Yama said to him: ‘O man, because of heedlessness you did not do good with body, speech, and mind. Surely, O man, they will do to you as to one who is heedless. And this evil deed of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, not done by relatives and kinsmen, not done by ascetics and brahmins, not done by deities; this evil deed was done by you, you alone will experience its result.’’’ 267. “Then, monks, King Yama, having questioned, interrogated, and admonished him concerning the fifth divine messenger, becomes silent. Then, monks, the hell-wardens inflict upon him the torment called the fivefold binding— they drive a heated iron stake through one hand, they drive a heated iron stake through the second hand, they drive a heated iron stake through one foot, they drive a heated iron stake through the second foot, they drive a heated iron stake through the middle of the chest. He there experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the hell-wardens lay him down and hew him with axes…pe… then, monks, the hell-wardens seize him by the feet, head downwards, and hew him with adzes…pe… then, monks, the hell-wardens yoke him to a chariot and drive him back and forth on burning, blazing, glowing ground…pe… then, monks, the hell-wardens make him ascend and descend a great mountain of coals, burning, blazing, glowing…pe… then, monks, the hell-wardens seize him by the feet, head downwards, and throw him into a heated iron cauldron, burning, blazing, glowing. He there boils, bubbling with foam. As he boils, bubbling with foam, he sometimes goes up, sometimes goes down, sometimes goes sideways. He there experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the hell-wardens throw him into the Great Hell. And that Great Hell, monks— “Has four corners, four doors, Divided into measured sections; Surrounded by an iron wall, Enclosed by iron. “Its ground is made of iron , burning, endowed with splendor; All around for a hundred leagues, it spreads and stands always. 268. And, O monks, of that great hell, a flame rising from the eastern wall strikes the western wall; a flame rising from the western wall strikes the eastern wall; a flame rising from the northern wall strikes the southern wall; a flame rising from the southern wall strikes the northern wall; a flame rising from below strikes above; a flame rising from above strikes below.