English
made like a palm-stump, brought to non-existence, not liable to arise in the future. Even so, monks, that action done out of non-greed, born of non-greed, having non-greed as its source, originating from non-greed, when greed is gone, that action is thus abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. not to arise in the future. “Whatever action is done without hatred… whatever action is done without delusion, born of no delusion, having no delusion as its source, having no delusion as its origin, when delusion is gone, that action is thus abandoned… not to arise in the future. These, monks, are the three origins for the arising of actions.” “Born of greed, and born of hatred, and born of delusion, for the wise to cast away; Whatever action is done by that, whether little or much; Here and now it is experienced, no other ground is found. “Therefore, greed and hatred, and delusion, for the wise; A monk, generating wisdom, abandons all bad destinations.” The fourth. 5. Hatthaka Sutta 35. Thus have I heard – At one time the Blessed One was dwelling in Āḷavī, in the Siṃsapā forest at Gomagga, on a bed of leaves. Then Hatthaka the Āḷavaka, walking up and down, wandering about, saw the Blessed One seated on a bed of leaves in the Siṃsapā forest at Gomagga. Having seen him, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Hatthaka the Āḷavaka said to the Blessed One: “I hope, venerable sir, the Blessed One slept comfortably?” “Indeed, young man, I slept comfortably. And I am one of those who sleep comfortably in the world.” “Cold, venerable sir, is the winter night, it is the season of frost, the ground is rough, struck by cow-hooves, the bed of leaves is thin, the tree’s leaves are sparse, the robes are cold, and a cold, strong wind blows. Yet the Blessed One says: ‘Indeed, young man, I slept comfortably. And I am one of those who sleep comfortably in the world.’” “In that case, young man, I will question you in return. You should answer it as you deem fit. What do you think, young man, suppose there is a householder or a householder’s son here, whose gabled house is plastered and whitewashed, sheltered from the wind, with bolts fastened, with windows closed. He A couch spread with a woolen rug, spread with a white woolen rug, spread with a flowered woolen rug, with a superb deer-skin coverlet, with a canopy above, with crimson pillows at both ends; an oil lamp would be burning there; and four wives, pleasing and unpleasing, would be attending him. What do you think, young man, would he sleep happily or not? How does it seem to you here? He would sleep happily, sir. And of those who sleep happily in the world, he would be one of them. What do you think, young man, would there arise for that householder or householder's son, fevers born of lust, physical or mental, by which, burning with those fevers born of lust, he would sleep miserably? Yes, sir. Those fevers born of lust, young man, by which that householder or householder's son, burning, would sleep miserably— that lust has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to non-existence, not liable to arise again in the future. Therefore, I slept happily. What do you think, young man, would there arise for that householder or householder's son, fevers born of hatred... fevers born of delusion, physical or mental, by which, burning with those fevers born of delusion, he would sleep miserably? Yes, sir. Those fevers born of delusion, young man, by which that householder or householder's son, burning, would sleep miserably— that delusion has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to non-existence, not liable to arise again in the future. Therefore, I slept happily. Always indeed sleeps happily, the brahmin, fully cooled; Who is not stained by sensual pleasures, cooled, without defilements. Having cut off all attachments, having removed the dart in the heart; Peaceful, he sleeps happily, having attained peace of mind. 6. The Divine Messengers Discourse 36. “There are these three, monks, divine messengers. Which three? Here, monks, a certain one acts wrongly by body, acts wrongly by speech, acts wrongly by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a downfall, hell. Then, monks, the hell-wardens, seizing him by both arms, present him to King Yama: ‘This person, lord, was disrespectful to mother, disrespectful to father, disrespectful to ascetics, disrespectful to brahmins, not reverent to the elders in the family. Let the lord inflict punishment upon him.’” “Then, monks, King Yama questions, examines, and interrogates him about the first divine messenger: ‘Hey, man, did you not see the first divine messenger appear among humans?’ He says: ‘I did not see, venerable sir.’” “Then, monks, King Yama says to him: ‘Hey, man, did you not see among humans a woman or a man, eighty, ninety, or a hundred years old by birth, aged, bent like a roof-gable, crooked, leaning on a stick, trembling as they walked, ailing, their youth gone, their teeth broken, their hair grey, their scalp bald, their skin wrinkled, their body spotted with liver-spots?’ He says: ‘I did see, venerable sir.’” “Then, monks, King Yama says to him: ‘Hey, man, when you were intelligent, when you were grown, did it not occur to you: “I too am subject to aging, not beyond aging; come, let me do what is good, by body, by speech, by mind”?’ He says: ‘I was not able, venerable sir. I was negligent, venerable sir.’” “Then, monks, King Yama says to him: ‘Hey, man, because of your negligence, you did not do what is good. by body, speech, and mind. Indeed, you, O man, they will do to you as to one who is heedless. This evil deed of yours was not done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends and associates, nor done by your kinsmen and relatives, nor done by the deities, nor done by ascetics and brahmins; but this evil deed was done by you, and you alone will experience its result. Then, monks, King Yama, having questioned, examined, and admonished that first divine messenger, questions, examines, and admonishes the second divine messenger: 'O man, did you not see among humans the second divine messenger appear?' He says: 'I did not, sir.' Then, monks, King Yama says to him: 'O man, did you not see among humans a woman or a man afflicted, suffering, gravely ill, lying in their own urine and feces, being lifted up by others, being laid down by others?' He says: 'I did, sir.' Then, monks, King Yama says to him: 'O man, when you were intelligent and grown up, did it not occur to you: "I too am subject to illness, not beyond illness; let me do good by body, speech, and mind"?' He says: 'I could not, sir. I was heedless, sir.' Then, monks, King Yama says to him: 'O man, because of your heedlessness, you did not do good by body, speech, and mind. Indeed, you, O man, they will do to you as to one who is heedless. This evil deed of yours was not done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends and associates, nor done by your kinsmen and relatives, nor done by the deities, nor done by ascetics and brahmins. nor by ascetics and brahmins; but this evil deed was done by you. You yourself will experience its result." "Then, monks, King Yama, having questioned, examined, and admonished that second divine messenger, questions, examines, and admonishes the third divine messenger: 'Hey, man, didn't you see the third divine messenger appear among humans?' He says: 'No, sir, I didn't.'" "Then, monks, King Yama says to him: 'Hey, man, didn't you see among humans a woman or a man, dead for one day, or two days, or three days, swollen, discolored, festering?' He says: 'Yes, sir, I did.'" "Then, monks, King Yama says to him: 'Hey, man, when you were conscious and grown up, did it not occur to you: "I too am subject to death, not beyond death; let me do good by body, speech, and mind"?' He says: 'I couldn't, sir. I was negligent, sir.'" "Then, monks, King Yama says to him: 'Hey, man, because of your negligence, you did not do good by body, speech, and mind. Surely, hey man, they will treat you as one who was negligent. 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 and kinsmen, nor by deities, nor by ascetics and brahmins; but this evil deed was done by you. You yourself will experience its result.'" "Then, monks, King Yama, having questioned, examined, and admonished that third divine messenger, becomes silent. Then, monks, the hell-wardens inflict upon him the torment called 'the fivefold binding'. They drive a red-hot iron stake through one hand. They drive a red-hot iron stake through the second hand. They drive a red-hot iron stake through one foot. They drive They drive an iron stake into his second foot. They drive a hot iron stake into the middle of his chest. He there experiences feelings that are painful, sharp, severe, and bitter, and he does not die until that evil deed is exhausted. Then, monks, the hell-wardens, having laid him down, cut him with sharp axes. He there experiences feelings that are painful, sharp, severe, and bitter, and he does not die until that evil deed is exhausted. Then, monks, the hell-wardens, having seized him by the feet with head downwards, cut him with adzes... ...then, monks, the hell-wardens, having yoked him to a chariot, drive him back and forth on burning, blazing, glowing ground... ...