Nirayavaggo : Chapter 22. The Underworld
“Niraya” usually translated by “hell“, is one of the 4 lower worlds of existence.
It is a realm of existence in which strong destructive energies such as violence, harm, killing and aggression are concentrated. It is not a destination where one is sent as God’s judgement or punishment, as in Christian hell. It is a world where one receives the results of one’s evil deeds.
Even if one is reborn in the Nilaya world, if one’s past karma (kamma) is exhausted there, one will be reborn again in another realm of existence. In that case, one is reborn in a realm of existence other than the Nilaya Realm. This system is the same for the heavenly realms. It is not possible to exist in the heavenly realms all the time or in the nilaya realms all the time.
Whether you believe in it or not, to understand the Dhammapada, we hope you will read it on the premise that there is reincarnation and that one of the reincarnation destinations is the lowest of the lower worlds, the Nilaya world (hell).
DhP.22-306
Abhūtavādī nirayaṃ upeti, not-true-saying approach yo vāpi katvā na karomi cāha; one or-too done not done say Ubhopi te pecca samā bhavanti, both they after-death same be nihīnakammā manujā parattha. vile-deed human-being in-the other world
One who says what is not true,
One who does wrong and says has not done,
approaches Niraya.
After death, both people who do vile deeds
will be in the Niraya world in the next.
explanation
People who sin will receive the results of their sins, even if we do not punish or hate them. In the end, they will suffer themselves. Therefore, the wise person does not hate or resent the sinner, but pities him with compassion. This does not mean forgiving the sin. It is the truth that the results of sin come back to the sinner himself and are therefore outside the control of others.
DhP.22-307
Kāsāvakaṇṭhā bahavo, yellow-robe-neck many pāpadhammā asaññatā; evil-nature unrestrained Pāpā pāpehi kammehi, evil-people evil by-deeds nirayaṃ te upapajjare. in-niraya they reborn
Many people are wicked and without self-control,
even if they wear yellow robes up to neck.
Evil people are reborn as Niraya through evil deeds.
explanation
kāsāvakaṇṭha: Yellow robe is a monk’s robe made from discarded cloth dyed yellow.
Devadatta, a cousin and disciple of the Buddha, was indeed an evil ordained man in yellow robes. He tried to kill Buddha three times in an attempt to gain Buddha’s position.
DhP.22-308
Seyyo ayoguḷo bhutto, better iron-ball eaten tatto aggisikhūpamo; hot fire-flame-similar Yañce bhuñjeyya dussīlo, who-if eating immoral raṭṭhapiṇḍamasaññato. country-food-unrestrained
Better to eat a burning iron ball.
Than one who does not observe the precepts,
does not restrain,
and begs for alms.
explanation
This verse is to an ordained person who lied that he was an arahant to obtain alms food.
There are heavy and light sins of lying, but the heaviest sin of lying is to lie about one’s abilities. The most serious sin is to say one is an arahant when one is not an arahant. If we do not know something, we should just be honest and say that we do not know it. Most sins committed by people who do not lie are minor.
DhP.22-309
Cattāri ṭhānāni naro pamatto, 4 condition person selfish āpajjati paradārūpasevī; get-into other's-wife-approach Apuññalābhaṃ na nikāmaseyyaṃ, unhappy-gain not pleasure-better nindaṃ tatīyaṃ nirayaṃ catutthaṃ. condemned 3rd niraya 4th
A selfish man who messes around with other women
will get into four states.
Bring misfortune,
unsatisfactory,
the third is condemned,
the fourth goes to Niraya.
explanation
Adultery causes loss of merit and increased suffering.
DhP.22-310
Apuññalābho ca gatī ca pāpikā, unhappy-gain and going and sinful bhītassa bhītāya ratī ca thokikā; frightened-man frightened-woman pleasure and small Rājā ca daṇḍaṃ garukaṃ paṇeti, king and punish heavy decrees tasmā naro paradāraṃ na seve. therefore person other's-wife not resort-to
Fearful men and fearful women have little fun.
They bring misfortune
and go to the bad world after death.
The king also punishes them severely.
So a man must not approach another woman.
explanation
As members of society, women are to be protected. From childhood until she is old enough, her parents should protect her as her guardians. If she gets married, her husband should be her protector. When she gets older, her children should protect and look after her. Women have a protector from birth to death.
Men who play with women use humans as playthings. Women who play with men also ignore the fact that, as women, they have to fulfil their essential responsibility for society (to produce and raise offspring). And if they give birth to a fatherless child, both mother and child suffer. The child may not become a mentally healthy adult. Therefore, sexual intercourse outside of a married couple is an evil act.
DhP.22-311
Kuso yathā duggahito, grass like wrong-taken hatthamevānukantati; hand-even-cut Sāmaññaṃ dupparāmaṭṭhaṃ, samana wrong-away-touched nirayāyupakaḍḍhati. in-niraya pull-on-to
Just as even grass will cut a hand
if it is grasped incorrectly,
practitioners drawn into Nilaya
if they take the wrong approach.
explanation
Even grass that is supple and flutters in the wind will cut your hand if you do not grasp it rightly. If a practitioner also thinks of a method of practice in a selfish way and carries it out, he will end up heading towards Niraya.
DhP.22-312
Yaṃ kiñci sithilaṃ kammaṃ, it something loose deed saṃkiliṭṭhañca yaṃ vataṃ; stained-and it habit Saṅkassaraṃ brahmacariyaṃ, wicked moral-life na taṃ hoti mahapphalaṃ. not it be large-fruit
Whatever it is,
an evil ordained life
due to lax acts
and wrong habits
will not yield great results.
explanation
Humans are masters of fabrication. We interpret everything to our advantage and are swept away to the easier side, the more comfortable side. It is dangerous to think about the right way to practise. This is because all thinking is subjective.
DhP.22-313
Kayirā ce kayirāthenaṃ, to-be-done if shoud-be-done daḷhamenaṃ parakkame; strong-it effort Sithilo hi paribbājo, looser surely pilgrim bhiyyo ākirate rajaṃ. more scatter wrong-taken
If you decide what you need to do,
make sure to work hard.
Sloppy pilgrim monks just spread rubbish.
explanation
Even if the method of practice is perfect, if it is practised with a lax mind, it will not lead to great results.
DhP.22-314
Akataṃ dukkaṭaṃ seyyo, not-done evil-doing better pacchā tappati dukkaṭaṃ; after to-burn if shoud-be-done Katañca sukataṃ seyyo, done-and good-doing better yaṃ katvā nānutappati. it done-if not-regret
It is better to do nothing
than to do something bad.
If you do bad deeds,
you will be burnt later.
If you do, it is better to do good,
then you will not regret it.
explanation
Be burnt later = to be suffering in Niraya.
What is a “good deed“?
First of all, not doing bad acts is a good deed. Keeping the Five Precepts is also a good deed. Helping and co-operating with others are good deeds. Purifying the mind is also a good deed because it makes those around you happy.
DhP.22-315
Nagaraṃ yathā paccantaṃ, town like border-of guttaṃ santarabāhiraṃ; protected with-inside-and-outside Evaṃ gopetha attānaṃ, like-this protect for-oneself khaṇo vo mā upaccagā; a-moment even do-not escape Khaṇātītā hi socanti, moment-missed really grieving nirayamhi samappitā. niraya-for handed-over-to
Protect yourself,
just as border towns are protected
from the inside and outside.
Do not miss a moment.
If you miss a moment,
you will be handed over to Nilaya
and you will grieve.
explanation
It teaches that one should protect one’s mind from the inside and from the outside.
Specifically, it means to be constantly aware of the sensations (vedanā) that arise in one’s own body in response to external stimuli and internal stimuli from within one’s own body. The three patterns of sensations are ‘pleasant, unpleasant and neither‘. If you react to these sensations, the pleasant creates greed (lobha), the unpleasant creates anger (dosa) and the indifferent creates delusion (moha), which becomes an action (kamma). These are the three bad motives that create bad action. When this reaction becomes habitual, it becomes an attachment.
DhP.22-316
Alajjitāye lajjanti, not-shoud-be-ashamed ashamed lajjitāye na lajjare; shoud-be-ashamed not ashamed Micchādiṭṭhisamādānā, wrong-view-taking sattā gacchanti duggatiṃ. existence go-to miserable-course
One who is ashamed of what is not shameful
and not ashamed of what is shameful.
Beings with wrong views go on a miserable path.
explanation
We value our own views the most, even if we are not aware of it, and we live our lives based on those views. Therefore, when others deny or make fun of our views, we feel as if we have been denied or made fun of, and anger arises in our minds.
DhP.22-317
Abhaye bhayadassino, not-fair fair-seeing bhaye cābhayadassino; fair and-fair-not-seeing Micchādiṭṭhisamādānā, wrong-view-taking sattā gacchanti duggatiṃ. existence go-to miserable-course
One who fears what should not be feared
and does not fear what should be feared.
Beings with wrong views go on a miserable path.
explanation
What is a fearful doing? It is to commit evil acts.
DhP.22-318
Avajje vajjamatino, not-falut falut-thinking vajje cāvajjadassino; falut and-falut-not-seeing Micchādiṭṭhisamādānā, wrong-view-taking sattā gacchanti duggatiṃ. existence go-to miserable-course
One who thinks right is wrong
and wrong is not wrong.
Beings with wrong views go on a miserable path.
explanation
Our society is in exactly this situation.
DhP.22-319
Vajjañca vajjato ñatvā, fault-and fault having-known avajjañca avajjato; not-fault-and not-fault Sammādiṭṭhisamādānā, right-view-taking sattā gacchanti suggatiṃ. existence go-to happy-course
One who knows that
wrong is wrong and right is right.
Beings with the right view is on a happy path.
explanation
It is natural, but in fact it is very hard to follow this path in this world. We do only bad acts that do not benefit us, instead of doing the good acts that are good for us.
Nirayavaggo dvāvīsatimo niṭṭhito. Niraya-chapter 22th finish
22. The Underworld chapter is ended.