Buddhist Spectrum

The Buddhist perspective of hell

Dr Senarath Tennakoon

There are six realms of rebirth (sad-gati). These are the levels of existence within the cycle of repeated birth and death (samsara). These are, the realms of the gods (deva), the demi-gods (asura), humans (manussa), animals (tiryak) hungry, ghosts (preta) and hell denizens (naraka).

The four woeful states of existence, according to Abhidamma, are the hells (Niraya) which are planes of existence with continuous suffering; animal plane (Tiricchanayon/tiryak), the preta world (Pettivasio/hungry ghosts) who have no world of their own but exist in forests and foul environments and demigods (Asurakayo/naraka), who suffer at times and do not suffer at other times. The seventh book of the Khudaka Nikaya (The Minor Collection) Petawattu narrates the evil destinies of those who are reborn as hungry ghosts (preta).

Commentary analysis

There are accounts of human beings both male and female and even priests who have been reborn as hungry ghosts (peta) as a result of their evil kamma who remain yearning for merits from their living relatives. There is a commentary on the Petawattu by Dhammapala, who lived sometime after Buddhagosha. He resided in Sri Lanka for sometime at the Mahavihara. Buddhism has no concept of hell as a place of eternal punishment, and its notion of post-mortem retribution is closer to the Western notion of purgatory.

The Anguttara Nikaya and several Jataka stories deal with the petas. The accumulation of bad kamma can lead to rebirth in one of the hells (Apaya). There are said to be hot and cold hells, each with numerous subdivisions where the evil doers are tormented by demons until their bad karma has dissipated and they are reborn in a better states.

The deepest of all hells is the Avici, the nethermost of the eight hot hells, reserved for the most evil beings who must endure excruciating torments there, for millions of years (Keown, 2003). It is said that Devidatta Thera and King Suprabuddha who frothed with evil feelings and acted with revenge against the Buddha were drawn into the Avici niraya by the opening of the ground.

The Buddha even predicted this event in the case of king Suprabuddha who was His uncle. A killer of pigs called Chunda Sukarika who lived near Jetavanarama where the Buddha often stayed, apart from killing pigs never performed any meritorious deed. He experienced a painful death and was born in the Avici Niraya. A very pious person called Dammika Upasaka who followed the Buddhist precepts and offered alms to the Sanga ascended the heaven. It is said that the monk Tissa who developed festering boils all over his body and even the Buddha had to nurse him, had been very cruel to animals in his previous birth. Because of his body being covered with pustules he was known as Putigatta Tissa. According to the Nagapeta wattuva a farmer who disliked others crossing his field while going to the nearby temple, burned down this temple through envy. The people caught this man and killed him. He was born in the Avichi and later became a Nagapreta. Uppalavanna was a pretty Buddhist priestess. Her cousin was Nanda who loved her even before she entered priesthood.

He couldn't forget her. So he hid under her bed in her forest hermitage and when she arrived in, he raped her. It is said that the rapist Nanda was drawn into hell while the split earth devoured him in a ball of fire (Uppalavanna Wattuva). Adinna Pubbaka Brahmin was a miser. He had a son and he wanted to make an ornament of gold for his son. But the blacksmiths asked for higher rates of fees for making it. But Adinna Pubbaka was so stingy that he himself made a rough gold ornament and placed it around his son's neck. So this son was called Mattakundali. Mattakundali fell ill and Adinna Pubbaka instead of calling a doctor, went behind doctors asking treatment schedules for his son.

These doctors who knew about this stingy man prescribed medicines that would make his son's illness worse than ever. Adinna Pubbaka prepared medicines and gave the son. But the son did not recover. In fact, he was reaching his death. Adinna Pubbaka knowing that his son is about to die, placed him in the verandah of his mansion as he knew that the neighbours who would come to see the sick son would see his riches and think bad of him. So Mattakundali was almost dying outside the mansion.

The Buddha perceived this situation and paid a visit there. Mattakundali just before his last breath folded his hands and paid respects to the Buddha. Mattakundali after death was born as a heavenly prince. Adinna Pubbaka began to cry for the loss of his son and while he was burying the dead body, he noticed a prince just like his dead son standing beside the burial place. This prince was his son who has become a heavenly prince. He advised Adinna Pubbaka to correct himself and disappeared. It is said that Adinna Pubbake went in search of the Buddha and became a follower of the Buddha. (Mattakundali Wastuva).

The Buddha was able to remember His previous births as well as that of others. The Pali Jataka contains 550 Jataka legends - births stories of the Buddha arranged in 22 books. Each story opens with a preface which relates the particular circumstances in the Buddha's life which led him to tell the birth story, while at the end there is always a short summary where the Buddha identifies the various actors in the story in their present birth (Keown, 2003).

He often used to cite life events of His and other people's previous lives during His discourses. For instance He was a bull named Nandivisala in a previous birth. It is described in several discourses of the Buddha that gods (deva) and demons (yaksa) came to listen to His sermons. A demon called Manibadda approached the Buddha in order to clarify some doubts about the benefits of developing mindfulness. The yaksa are generally thought to be malevolent flesh eating demons.

The female counterparts are called yaksini. Originally they were thought to be local divinities who could protect the communities if they were properly treated with due respect. If not treated with respect, they inflicted vengeance upon the populace in the form of sickness and natural catastrophes. They were also believed to have special magical powers and could change their physical forms.

The yakshinis were particularly associated with trees, and are frequently depicted in Indian art as sinuous young women with great sexual grace, though with an undertone of menace (Keown, 2003). There are Jataka legends where demons have been holding, forests, ponds and rock caves under their governance. The Buddha's encounter with the demon chief Alavaka, the demon threatened to take the Buddha by His feet and throw Him into outer-space. But after answering the demon's questions, the Buddha was able to convert the devil to be a follower of the Buddha. In fact the Maha Mangala Sutta was chanted on a request made by a Devata (a member of Deity) who approached the Buddha at midnight while the Buddha was residing at Jetawana temple. the Parabhava Sutta too was preached.

In the Rathana Sutta right at the commencement, the Buddha addresses the gods (devas) who have assembled either or in the space inviting them to listen to the Dhamma. Mahamaudgalya:yana (Mahamoggalana), the second of Buddha's senior disciples was pre-eminent in miraculous powers and could change into different shapes at will. He was said to have toured all over the universe, met and conversed with heavenly beings. They have informed this priest about the meritorious deeds performed by them that led to their birth in the heavenly abodes.

The Samutta Nikaya records that when venerable Lakkhana and venerable Maha Moggallana were descending Vulture's Peak Hill, the latter smiled at a certain place. Venerable Maha Moggallana revealed the reason for his smile in the presence of the Buddha. He declared that he saw a skeleton going through the air which was being plucked by vultures, crows, and hawks while it howled in pain. The Buddha too declared that He saw the same scene and declared the skeleton belonged to the cattle butcher in Rajagaha.

This is a Sanskrit word. The Pali equivalent is punna and the Sinhala term is pina. It means merit or meritorious action or virtue in English. Sometimes this term is used to refer to the results or potential results of good karma (volition) such as a heavenly rebirth and a future blissful existence, the enjoyment and duration of which depend on the amount of merit accumulated in a previous life (Keown, 2003).

Meritorious actions

We believe that their meritorious actions (punna) can be transferred to their relatives who are dead and reborn in other spheres of existence. There are three types of meritorious actions. These are generosity (dana), good conduct (sila) and contemplation (bhavana). Merit is essential to overcome defilements. There are several Buddhist rituals aimed at transferring ones merits to ones diseased relations. The last funeral rite performed by the Buddhist priests is known as pan vadima (Pouring water) where the close relatives of the diseased person begin to pour water from a kettle into a cup until it overflows with water, while the Buddhist priests chant religious verses dealing with the transference of merit to the diseased person, thus;

Idanho gnathinan hotu - sukita hontu natayo varivahapuraparipurati sagaranitodinnan petanan upakappatuudakan yaatanyata kinnan pavattatiitodinnan petanan upakappatu.

The merit be received by our relations and let them be well. Like the overflowing rivers fill the ocean, let the merits (pina) from this world reach ones who have gone to the other world. Like the rain that falls on high ground and flows down, let this merit from this world reach those gone to the other world.

The merits are transferred to the dead relations on several religious occasions such as the alms-giving on the seventh day, after three months and annually after the passing away of a close relative. Even while offering flowers and light at temples the devotees chant verses for transferring merit. The Buddhists offer alms to the priests and the poor, make offerings in cash, material and infrastructure for commemorating the loved diseased ones.

A pilgrim's note on Buddhagaya

Miran Perera

The exotic town of Buddhagaya is the place where the Buddha attained enlightenment. Devotees and tourists flock to Buddhagaya from far and wide to gain an insight into the teachings and doctrines of Buddhism. Even followers from countries like Burma, Sri Lanka, China, Bhutan, Tibet and Japan have established numerous monastic settlements in Buddhagaya. Buddhagaya is situated on the left bank of the Falgu (Nerangana) river, in South of Bihar.

Gaya the closest big town is just 13 km from Buddhagaya. The capital township lies at a distance of 105 km from Patna in the State of Bihar. The temple is about 170 feet high on a 48 feet square base. On all sides of the temple are numerous positions and beautiful engravings and fine sculptured images of the Buddha. There are various theories as to when the temple was built.

Pilgrims' city

Asoka built the Mahabodhi Vihara. Far-hien supported this theory when he visited Buddhagaya. Ven Fa-hsien records; from this place Bodh Gaya after travelling to the West for four yojanas the pilgrims come to the city of Gaya. But inside the city all was emptiness and desolation. Going on again to the South they arrive at the place where the Bodhisattva for six years practised with himself painful austerities. All around was forest.

From the West the pilgrims come to the place where when Buddha had gone into the water to bathe a Deva bent down the branch of a tree by means of which he succeeded in getting out of the pool.

North from this was the place where the gramika girls presented to the Buddha the rice gruel made with milk; and North from this again was the place where seated on a rock under a great tree and facing the east he ate the gruel. The tree and the rock are there at the present day. Half a yojana from this place to the North East there was a cavern in the rocks into which the Bodhi Satva entered and sat cross legged with his face to the West.

As he did so he said to himself 'If I am to attain to perfect wisdom and become Buddha let there be supernatural attestation of it. On the wall of the rock there appeared immediately the shadow of the Buddha rather more than three feet in length which is still bright at the present day. At this moment heaven and earth were greatly moved and Devas in the air spoke plainly. (This is not the place where any Buddha of the past or he that is to come has attained or will attain to perfect wisdom.

Less than half a yojana from this to the South West will bring you to the Patra tree where all past Buddhas have attained and all to come must attain to perfect wisdom.

The Bodhisattva arose and walked forward to the Patra tree placed Kusa grass at the feet of it and sat down with his face to the East. Buddhagaya is a great marvel unparalleled in history, the place where Sakyamuni Gautama Buddha attained the supreme enlightenment, the most significant event in human history, the most sanctified place that should be visited by devout Buddhists.

Entire humanity

This is where he sat in meditation in his search of bliss free from Jara, Viyadhi and Marana. He was determined to find the eternal truth. Enlightenment dawned upon him. Four noble truths were revealed. He became the Buddha for the relief of the entire humanity. Ever since Buddhagaya became the most venerated spot and a place of pilgrimage for devotees from Buddhist countries.

At Buddhagaya The Buddha attained perfect wisdom, and for seven days he contemplated the tree, he walked backwards and forward from West to East for seven days, here the devas presented to him offerings of precious substances for seven days, here the blind dragon Muchilinda encircled him for seven days, here he sat under the Nyagrodha tree on a square rock with his face to the east, here the Brahma Deva came and made his request to him, here the four Deva kings brought to him their alms bowls, here the 500 merchants presented to him roasted flour and honey, here he converted the brothers Kasyapa and their thousand disciples.

It is necessary today to seek the government of India to introduce legislation to declare Buddhagaya a sacred city area and to have a new township area for Buddhagaya. Not only Buddhist devotees but also international travellers and non Buddhists devotees are visiting Buddhagaya. The surrounding are of the Buddhagaya temple was full of dust due to huge devotee population. About 2-3 percent of the devotee population were wearing masks to protect inhaling of dust. To create a dust free environment a city plan has to be designed with Buddhist perspectives such as vegetarian restaurants and a non smoking township. Known as Uruvela in the Buddhas time the city of Buddhagaya is now a town of about 30,000 permanent residents.

The existing Gaya township is mainly one of the main administrative centre of the Bihar province. It is located 13 km away from Buddhagaya. Some devotees are directly coming to Buddhagaya through the Gaya domestic airport and going back to their own destinies. The only adjacent commercial city is Gaya. In Buddhagaya four important locations are found. They are the Mahabodhi Temple which include the Bodhi tree, Bodhi Pallanka - the place of enlightenment, the place Siddhartha attained Buddhahood and the Vajirasana or diamond throne under the Bo-tree.

Then comes the famous Neranjana river where Buddha bathed and floated his begging bowl. There is the Siyatha tempel where Siddhartha came from and took shelter on Buddha Kusha grass temple. Then comes Sujatas house where its site is sujata Kuti on the opposite side of the Neranjana river, now marked by a brick mound. Then there is the Mahabodhi monastery built by King Meghavanna in the 4th century situated on the North of the Maha Bodhi Temple compound.

The journey of Buddhist Theosophical Society

Nihal Jayawardene

A special deputation of the Colombo Buddhist Theosophical Society (BTS) which met most Ven Thibbotuwawe Sri Siddhartha Sumangalabhidana, Maha Nayaka of Malwatte Chapter and Most Ven Udugama Saddharmakeerthi Sri Dhammadani Rathanapala Buddharakkhithabhiana, Maha Nikaya of Asgiriya Chapter of the Siyana Maha Nikaya appealed to them to call upon the government to stop all tuition classes on Sundays and declare it a religious day.

In its memorandum, the delegates drew the attention of the Chief Prelate to the need of returning to the school property if any of this schools will be closed and evicting unauthorized occupants of the Pettah 'Bauddha Mandiraya premises.

The new office-bearers of the BTS also received the blessings of the chief prelates.

It was the BTS which set up over 400 Buddhist schools, prominent among them were, Ananda, Nalanda, Visaka, Musaeus, Sanghamitta, Maha Maya, Dharmaraja, Mahinda and Maliyadawa whose ownership still remain with the BTS despite schools being takeover by the government in 1961. The delegates said that the Bauddha Mandiraya has every reason to be boast of being the linchpin of Buddhist education and the premises where the Buddhist flag was designed and hoisted first. Despite such religions and historical significance, it is deplorable that the premises is at present occupied by those of other religious denominations, the delegates said requesting the prelates to bring it to the notice of President Mahinda Rajapaksa. The prelate organised that the relevant authorities would be made aware of the representations made by them.

BTS Assistant Secretary Mahinda Kirambakanda, Vice President Shibert Morayaya, Media Consultant and Coordinator Bandupala Guruge and executive members Sahan Bandara Wirasekera and Vijitha Kadiraganner participated.

Medicine for mind

Ajahn Chah

Doctors prescribe medicine to eliminate disease from the body. The Teachings of the Buddha are perscribed to cure disease of the mind, to bring back its natural healthy state. So Buddha can be considered to be a doctor who prescribes cures for the ills of the mind. He is in fact the greatest doctor in the world.

The Buddha laid down Morality, Concentration and Wisdom as the path to peace, the way to enlightenment. But in truth these things are not the essence of Buddhism. They are merely the Path... The essence of Buddhism is peace, and that peace arises from truly knowing the nature of all things.

The worldly way is to do things for a reason, to get some return, but in Buddhism we do things without any gaining idea.. If we don't want anything at all, what will we get? We don't get anything! Whatever you get is just cause for suffering, so we practise not getting anything... Just make the mind peaceful and have done with it.

The archer's account

Translated from the Pali Thanissaro Bhikkhu

Staying at Savatthi. "Monks, suppose there were four strong archers - well-trained, practiced, and; drilled - standing in the four directions, and a man were to come along saying, 'I will catch and; bring down the arrows let fly by these four strong archers - well-trained, practiced, and; drilled - before they have fallen to the ground.' What do you think? Would that be enough to call him a swift man, endowed with the foremost speed?"

"Even if he were to catch & bring down the arrows let fly by one archer - well-trained, practiced, and; drilled - before they fell to the ground, lord, that would be enough to call him a swift man, endowed with the foremost speed, to say nothing of four such archers."

"Faster than the speed of that man, monks, is the speed of the sun and; moon. Faster than the speed of that man, faster than the speed of the sun and; moon, is the speed of the devas who rush ahead of the sun and; moon. Faster than the speed of that man, faster than the speed of the sun and; moon, faster than the speed of the devas who rush ahead of the sun and; moon, the force of one's life span comes to an end. Thus you should train yourselves: 'We will live heedfully.' That's how you should train yourselves."

- Accesstoinsight.org