CHAPTER- IV

The Four Duggati Planes of Existence in 4.0 Introduction

The previous chapter a mention has been made to ivnowledge of

Deviis hfe on blissful planes. The present chapter is going to express abouf the woeful planes (four duggati planes). According to Buddhism, in the 31

Planes of Existence is found the three major divisions or realms namely; the realm of sense (Kamalokn); the realm of form (Rupiiloka) and the formless realm (Awpaloka). In the realm of sense are eleven planes divided into the duggati realms and the sugati realms. The duggati realms are the four woeful planes of animal, peta, nsura and .

People do not like to hear or know of hell; they don't attend shy even to consider that hell may just be real. They try to laugh it off as old wives' tales or a story designed to frighten naughty children. This may be due to superstitious fears of the unknown or a dislike to be associated with something they do not understand. Whatever they wish to think they cannot escape from the fact that hell does exists and it would be better to know about it, prepare not to be in it, than to be the proverbial ostrich, hiding its head in the sand hoping that by not seeing the unpleasant sights; it will be safe. Bad news for them, though; they will still be subjected to the conditions imposed by the natural laws and that these laws will bring them to hell. Hell in all its many facets does exist; however the good news is or to exist and better still; at the end of the rainbow there is Nibbana.

4.1. The Existence of Duggati-Bhumi (Suffering World)

Regarding the existences of seen and unseen beings, the existences where suffering beings get are known as the four woeful states

(apaya), also called duggati-bhurni, the sphere of the "Woeful Course of existence." Niraya (hell), peta (hungry ghosts), (demons or titans), and tiracchana (animals) are under the classification of apaya. According to

Buddhist cosmology, apaya (woeful planes) are undesirable planes for human beings. The word apaya is the combination of two words: apa

(devoid) aya (happiness). Thus apaya literally means devoid of happiness.

This is the collective name for those realms of existence in which there exists pain and misery all the time. Hence there is no happiness for those who are born in the four woeful planes. In fact, if one truly sees the suffering of the world, one is enthusiastic to attain liberation; that is

Nibbana is Buddhist perspective."^'

Of the four woeful planes, hell (niraya) is the most undesirable existence in Buddhism. Niraya literally means devoid of happiness or the downward-path. The group of major contains the eight great hells, while minor hells are counted as forty in number. That is because each major hell contains five minor hells in accordance with Devaduta sutta in

"^° The being part- II of the 31 planes of Existence book, P. 42. ""' Abhidhammattha (saiigaha) bhasa-llka, Pp. 281-283. 112 the Majjhima-Nikaya as well as the Abhidhammasahgaha-bhasatika. The hells are located under human somewhere in the universe. The tortured beings suffer perpetually in the hells having no interruption in their agony.

There is no small pause for the most intense suffering. They have to suffer due to their evil deeds done in past lives. Knowing these kinds of things, Buddhists are very much afraid of rebirth in that suffering world.

As a result, they spiritually aim for liberation by practising generosity

(dana), morality (sUa), and wisdom (panna). However, unlike other religions. Buddhism points out that those who suffer in the hells will not suffer forever, since nothing is eternal. Yet those who suffer in one of the hells are extremely horrified, because they cannot die either, although they have to endure so much torturing in the hell.""^

In sutta pitaka, there are more detailed explanations of the suffering of hells. Hence one can go further studying and learning more about how much suffering there is in the hells. They are really scary and frightening to the all beings. Having learned about such horrible sufferings as the beings endure in their existences in hell, Buddhists wish to attain Nibbana.

Yet these beings in hell will eventually have the opportunity to release one self from the horrible suffering of that world, when the consequences of evil kamma are over.

Among the eight layers of the hells, Avici is the bottom-most hell and the most horrific. According to Buddhism, those who commit the most

'"ibid, Pp. 283-291. 113 serious evil deeds, known as, weighty kamnm (garuka-hunma), have to suffer in Avici. The weighty kamma cannot be replaced by any other kind of kamma to mitigate the situation for rebirth in a better existence.

No good deeds can help those who intentionally commit the five heinous crimes (pa/lcaanantanya-kamma) to escape from Avici. The five heinous crimes are: pitugtiataka (patricide), matugliataka (matricide), arahantagtiataka (the murder of an Arahant or Noble One), loiiituppadaka

(the wounding of a Buddha), and .samgha-bhedaka (maliciously creating a split among the Samgha, members of the Order). For example, we may note the case of the Buddha's cousin, . Since he committed the two heinous crimes: wounding the Buddha and causing a schism in the

Samgha, he lost his psychic powers and was reborn in the AvicihtW.^*^^

The animal realm (tiracchana) exists in one of the woeful planes and ghosts (peta) and demons or titans () are also under the category of the woeful planes. They are indeed considered to be horrific existences of endless sufferings due to evil kamma. The word tiriccJiana means kinds of beings that move horizontally. Animals can live everywhere, such as on the earth or in the water, or even in the sky. It is believed that human beings that commit evil deeds might be reborn in the animal kingdom after death due to the power of the evil kammic force. When one is reborn in the animal kingdom, it is difficult to escape from that realm of existence. This is because the animals do not have much opportunity to gain merits; also they seldom show mercy to one another; the stronger one usually tortures

'" A Comprehensive Manual of Abhidhamma by Bhikhu Bodhi, P. 202. 114 the weaker one. They rarely have opportunities to perform meritorious deeds in their lives especially compared to human beings. According to

Buddhism, only good deeds enable beings to escape from the suffering world.

The word pem {pretu in ) means ghosts or spirits. It also menas "the departed or spirit of the dead." It has also been often translated as "hungry ghost." Hungry ghosts are beings who are tormented by intense hunger and thirst due to past kamnm. They cannot find relief from kammic

suffering, until they get some help from people through transference of merits. The hungry ghosts have no particular world of their own. They live

in the same world as human beings, but ordinarily humans cannot see them. They live in forests, on the earth, in cemeteries or in the oceans.

They have a great diversity of forms and eat varieties of food, such as any kind of leftover food, excrement, mucus, and pus. Some hungry spirits eat

large amounts of food. However, they are not able to find relief for their hunger. Thus, they are named as "hungry ghosts." They remain invisible to humans unless they want to display themselves. As an exception, those who possess the divine eye or divine psychic power (dibba-cdkkhu) can see the hungry spirits at any time.'^^

Regarding the position of "the king of death," according to Devaduta

Sutta of Majjhima-Nikaya, , known as "the king of death, is residing

'" Ab-B-T, P. 292. '"ibid. Pp. 292-293. 115 in the realm of peta. Yama is also known as the king of the realm of hungry spirits.

Asuras beings:

According to Buddhism, usurns are also fearful, evil and terrifying creatures inhabiting one of the lower worlds. That realm is found within woeful planes. The word asura (means a name of hell) is often translated as demons, titans and evil ghosts. Some asuras use their power for evil purposes. These asuras are sometimes put under classification of petas when the woeful planes are counted as three. literature sometimes describes three realms in the woeful plane, placing the asuras under the category of petas in those accounts.

There are many types of asuras. Some asuras dwell in the rivers; some are in the oceans and some on the mountains. However, those asuras who live at the bottom of Mount Sumeru are most commonly known as the asuras in Buddhism. This is because these asuras once combated the gods of the Tavatirhsa heaven. According to Buddhist scriptures, once the Tavatirhsa heaven belonged to the asuras before the Tavatirhsa gods chased them down to the bottom of Sumeru out of the Tavatirhsa heaven. For this reason, these asuras are indeed godlike, but they are not considered to be gods any longer. This is the reason why all the above mentioned beings are classified under the suffering world (apaya). Seeing those who have so much suffering in the hells through the teaching of the

A New Translation of the , (WP) Pp.1029-1033. 116

Buddha, at first beings wisii to be born in a heavenly existence to enjoy themselves comfortably and then they wish to go to Nibbana.

4.2. The Plane of Hell

Now let us discuss the world of beings suffering the againies. It is a strong weapon to keep away from bad conduct of the hells. Once the medical authorities in England made an appeal to missionaries not to create fear in the minds of people by threatening them about hell fires to introduce their religion, as they have come across many people who suffered from mental disturbances due to the fear of hell fire. These missionaries realized that it is a very effective method to introduce religion especially among illiterate people. Buddhist missionaries for the last 2,500 years never used this kind of technique to introduce Buddhism. Buddhists never say that others who do not accept Buddhism will have to go to hell.

The Buddha's attitude to other religions is very compassionate and reasonable.

Buddhists do not maintain that the present life is the only life between two eternities of misery and happiness; nor do they believe angels will carry them to heaven and leave them there for all eternity. They believe that this present life is only one of the indefinite numbers of states of being and that this earthly life is but one episode among many others.

'*' Abhidhammattha (saiigaha) bhasa-lika. Pp. 292-293. 17

They believe that all beings will be reborn some where in some form for a limited period of time as long as their good and bad kamma remains 16H

4.3.0. The Nature of Hells

In the world every country has prisons or jails to confine offenders and criminals. In the same way there exist various types of hells for those who have committed unwholesome deeds. These hells are utuja-rupa or matter caused by utu conditioned by one's evil kainma. Hells differ in nature depending on the degree and severity of the evil deeds committed.

According to the books, the lohakumbhi hell is situated below the earth's crust in close proximity to the human abode.

4.3.1. Yama, the Kmg of Hells

According to the , the king of Vemanika-petas, who belong to gods of Catumaharajika realm, is called King Yama. He sometimes enjoys pleasures of devas and sometimes suffers the painful fruits of bad kamma (like ordinary petas). There are many Yamas who preside over the trial of sinners (i.e., those who did evil deeds in previous life) in their offices situated at the four gates of hell. Their duties are like the judges of the human world. But not all those who arrive at the gates are subject to trail.

''* The Buddhist concept of heaven and hell, P. 19. Those who had done grave unwholesome kiimnms and so are evident sinners go direct to hells. Those with minor ukusahi-kiininm get the opportunity to be judged by Yaimis with the expectation that they might escape hell. The trials conducted are not meant to incriminate but to give them chance to escape from being punished if they so deserve. They,

Yainas, are like judges of court of appeal nowadays. So it should be noted that Yama, the king of hell, is a just impartial monarch."'''

These hell wardens also belong to the class of Catumaharajika-devas,

They are either ogres or demons. Their regular duties include sending minor sinners to Yama for trial and carrying out cruel punishments to serious sinners. Since hellfire is a form of utuja-rupa conditioned by evil deeds, only the sinners and not the hell wardens are scorched by the heat.

The following is a brief account of a trial conducted by Yama; this episode is taken from Devaduta Sutta. Whenever a sinner is brought before

Yama, he always asks him about the five divine messengers (Panca

Devadutas): an infant, an aged, an infirm, a dead person and a prisoner.

Yama: Sinner, while you are a human being did you not see newborn baby wallowing helplessly in his or her own excreta?

Sinner: I did, Your Honour.

Yama: If so, did it ever occur in your thoughts, "I will be reborn like this helpless baby wallowing in excreta and urine in many future lives. I cannot escape rebirths. It is high time I controlled my thoughts. Words and

169 MN, Vol. Ill, devaduta sutta, Pp. 163-164. deeds so as not to suffer again like this infant"? Yama asked this question with compassion.

Sinner: Your Honour, I was not at all mindful and thus had no interest in doing wholesome deeds.

Yama: Unwholesome deeds are done by yourself, not by your relatives, parents and friends. Since you are guilty of living thoughtlessly, you must now pay for your evil deeds as is the custom.'^"

Yama repeated the same questions four more times, regarding the aged, the infirm, the dead and the prisoner. If after the fifth question, the sinner did not recall any of his past good deeds, Yama himself tried to recall if the sinner in front of him had ever shared merits with him when he did meritorious deeds. (Considering this fact, people nowadays share merits with King Yama when they do meritorious deeds.)

If he, King Yama, remembered the meritorious deed he reminded the sinner. If by the reminding of King Yama or the sinner himself recalled such an incident, as soon as he remembered his meritorious deed, he escaped from hell and was reborn in the celestial world. There were many of such beings. Only in such circumstances did it become evident that one's meritorious deeds are one's . When it was evident that the

sinner had no merits to his credit, King Yama kept silent. Then only would hell-wardens come and rage away the sinner to torture him in a deserving hell.'^'

'™ Ibid, Pp. 166-167. '" Ibid, Pp. 168-169. 120

4.3.2. The types of Hells

(1) Saiijiva means the hell in which the sinners are reborn again and again. In this hell, the wardens cut into pieces the bodies and limbs of the sinners; but the sinners instead of dying there and then are reborn to suffer more because their evil kiunnia still continues to take effect. They have to suffer the dreadful agony repeatedly. The terror of this hell clearly proves that the evil results of bad kamma (akusala) are really horrible.

(2) Kalasutta means the measuring string (tape) used by carpenters.

In this hell, the wardens chase the fleeing sinners, and when they are caught their bodies are marked off using measuring tapes. Then the wardens hack their bodies according to the markings. Sinners had to go through this torture many times till their evil kamma is exhausted.'^^

(3) Sarhghata hell is where sinners are crushed to death over and over again. Big iron rollers crush sinners who are planted waist-deep into burning iron sheets nine yojanas thick. The big iron rollers come from four directions and crush them, back and forth. They suffer this repeatedly till their bad kammas are exhausted.

(4) Roruva is the hell of wailing sinners. Hellfires burn furiously and enter the sinner's bodies from the nine openings. The sinners suffer from intense agony and wail loudly. This is also known as Jala-roruva.

(5) Maharoruva hell is completely engulfed in very thick smoke.

Sinners suffer the agony as described in Roruva, except that hellfire is

"- Abidhamma in daily life, P. 270. '"ibid, P. 271. 121 replaced with hell-smoke. This hell is known as Dhuma-roruva-niraya, the hell of smoke.

(6) Tapana is the incinerating hell. Here sinners are pierced with burning red hot iron stakes the size of a palm tree.

(7) Maha Tapana hell is the greater incinerating hell. It is also called

Patapana. Hell wardens drive the sinners up to the top of a burning iron hill. Then they are pushed downhill by a vigorous storm only to fall onto iron stakes planted at the foot of the hill.

(8) Avici is the hell with no space to spare. Hell fires burn intensely all over with no room between flames. Sinners are packed in this hell like mustard seeds in a bamboo cylinder. There also is no empty space between sinners. Suffering and agony is ceaseless, with no interval in between.

Since the hell is overflowing with fire, sinners and agony, it is given the name Avici, (a = no + vici = space in between.)

Existence in the eight great hells and the minor hells means unlimited and horrid agonies. The Lohakumbhi Hell where the four rich lads who committed sexual misconduct had to suffer is situated beneath the earth's crust, near Rajagaha. The hot water river Tapoda, originates somewhere in between two Lohakumbhi Hells, the hells of hot molten metal. The agonies suffered in hell are too horrid. 122

The Buddha himself said: "Even if I describe the agonies of hell for many years, the descriptions will not be complete. The sufferings in hell are limitless and beyond exposition."

4.4.0. The Animal World in the Hell

Animal is one of hell, there is no opportunity for pleasure. There is only pain and suffering, not a moment is there for peace and quiet. On the contrary beings in the animal world are better off as they have sense organs to be able to feel pain and pleasure. They too seek food, home, family life and care etc. On the whole though, animal life is about struggle for survival, about fear and uncertainty.

People who do not keep their well, who are deluded by , not differentiating kusala or akusala deeds, not believing in karnrna, enjoying sensuous pleasures such as sex, food and craving amusement to the extremes have great potentials to be reborn in the animal world.

At death and burdened with such unwholesome tendencies they are reborn in the animal world. Some are born with eyes; some are blind by birth, some with legs some are born withoutless, some with two legs, some with four legs and some with more than four legs. Some are born on land, some under the earth, some in water, some burrow the ground, wriggle, hop, fly, swim, crawl and walk. Some have good food and home while others are disliked by all. Some are not able to find food and are liable to

Abhidhamma in daily life text, Pp. 271-272. 123 be killed or thrown away with eyes still closed. Some have intelligence and some are without intelligence. They have moha of various degrees.

Generally animals have comparatively short life span, though a few species exceed human life span. Whatever it may be, their lives are conditioned by uncertainty and fear, not knowing when their next meal will be and what or who will kill and use them for food! In a way, animals see other animals as their food chain.

The animal world is a world of bullies. The larger animals bully the smaller ones, the strong takes advantage of the weak. I have seen a mother crow bringing up her young. She teaches the young ones the law of the jungle. It is very interesting. What are some of the characteristics of animals? Firstly they do not have sense of shame or morality. Their self- preservation instincts are such that they procreate with their onetime parents. Animals do not have sense of filial piety, thus they do not have concern for the older animals. Here again, those who do not do much wholesome deeds to gather merits and do not respect their parents, the elderly and those on the holy path, have great opportunities of being reborn in the animal world.'^"^

"' ParamatthadTpanI, P. 20. '^* AnudJpanipalha, P. 93. 124

4.4.1. The Three Perceptions of Animals

Animals have only three perceptions. Kumina-sanna; knows only

sensual objects. Gocara- sanna; knows how to eat, Marana- sanna; to know of own death.

Here example, in the time of the Buddha, a iiaga (dragon) after

listening to the Dhamma disguised himself as a human being and requested

ordination. He was ordained and strived hard at meditation. One day while

meditating, he was overcome with tiredness and promptly fell asleep. At

rest his body returned to the snake-like form of a naga. This was reported

to the Buddha who asked the naga to disrobe. After such an incident the

Buddha made a rule that during ordination, an intending applicant for

bhikkhuship, should confirm his human state. No other beings, except

human were to be accepted as a candidate for bhikkhuship.'^^

At the time of the Buddha, there were many animals capable of

performing kusala deeds, such as:

On Enlightenment, the Buddha contemplated the bliss of arahantship

under the tree. At that time a great rain fell. A very powerful

naga king, Mucalinda, who ruled the iiaga abode underneath the lake

nearby thought: "This great rain fell as soon as the Buddha took shelter in

my abode. It will be good if I can provide a proper dwelling place for the

Buddha." He thought of using his powers to create a mansion for that

'" Majjhima Commentary (AUhakatha), Vol. II, P.303. 125 purpose, but on further contemplation: "It will be of greater benefit if I should render my own service to the Buddha."

Thus, with this good intention in mind, he encircled the Buddha seven times providing a shelter with his extended hood so that the cold, heat, gnats, mosquitoes and flies could not harm Him.

In the many past lives of the Buddha, as told by Himself in the jataka

Tales. He had been reborn as various animals such as a naga, hare, parrot, deer, bull, quail, horse, dog, monkey and various other types of animals.

4.4.2. The Matter of Animal in Buddhist

According to Buddhist view. Here, We have to present about the

Animal flesh, vegetarian and man's attitude upon Animal. Man said that

Animals are conscious only at the present. They live with no concern for the past of future. Likewise, little children seem to have no notion of the future. They also live in the present until their faculties of memory and imagination are developed.

Men possess the faculty of reasoning. The gap between man and animal widens only to the extent that man develops his reasoning faculty and acts accordingly. Buddhists accept that animals not only possess instinctive power but also, to a lesser degree, thinking power.

In some respects, animals are superior to men. Dogs have a Kenner sense of hearing; insects have a keener sense of smell; hawks are speedier; eagles can see a greater distance. Undoubtedly, men are wiser; but men

™ Ibid, Vol. II, P. 304. 126 have so mush to learn from the ants and bee. Much of the animal is still in us. But we also have much more: we have the potential of spiritual development.

Buddhism cannot accept that animals were created by someone for men; if animals were created for men then it could follow that men were also created for animals since there are some animals which eat human flesh.

Buddhists are encouraged to love all living beings and not to restrict their love only to human beings. They should practice loving kindness towards every living being. Te Buddha's advice is that it is not right for us to take away the life of any living being since every living being has a right to exist. Animals also have fear and pain as do human beings. It is wrong view to take away their lives. We should not misuse our intelligence and strength to destroy animals even though they may sometimes be a nuisance to us. Animals need our sympathy. Destroying them is not the only method to get rid of them. Every living being is contributing something to maintain this world. It is unfair for us to deprive their living rights.

We can hardly speak of morals in relation to creatures we systematically devour, mostly singed but sometimes raw. There are men and women who practice horse love, dog love, cat love. But these very same people would take a deer or a calf by its neck, slit its throat, drink the blood straight away or I a pudding, and bite off the flesh. And who is to

'•" KhuddakaNikaya, SuttaNipata, P. 300. 127 say that a horse they cherish is nobler than a deer they feed on? Indeed, there are people who eat cats, dogs and horses but would use a cow only as a work animal.

Some cry over a little bird or goldfish that expired; others travel long distances to catch fish on a nasty hook for food or mere pleasure or shooting birds for fun. Some go into deep jungle for hunting animals as a game while others spend a lot to keep the same animals at home as their pets.

Some keep frogs to foretell the weather; others cut off their legs and fry them. Some tenderly tend birds in gilded cages; others serve them for breakfast. It is all quite confusing. One thought stands out in a world where man clubs man for gain or sheer gore, thee is hardly time to ponder over his morals in relation to animals.

Every religion advices us to love our fellow humans. Some even teach us to love them more if they belong to the same religion. But

Buddhism is supreme in that it teaches us to show equal care and compassion for each and every creature in the universe. The destruction of any creature represents a disturbance of the Universal Order.

The Buddha was very clear in His teachings against any form of cruelty to any living being. One day the Buddha saw a man preparing to make a animal sacrifice. On being asked why he was going to kill innocent animals, the man replied that it was because it would please the gods. The

Buddha then offered Himself as the sacrifice, saying that if the life of an 128 animal would please the gods then the life of a human being, more valuable, would please the gods even more.

Man's cruelty towards animals is another expression of his uncontrolled greed. Today we destroy animal and deprive them of their natural rights so that we can expand our environments for convenience. But we are already beginning to pay the price for this selfish and cruel act. Our environment is threatened and if we do not take stern measures for the survival of other creatures, our own existence on this earth may not be guaranteed. It is true that the existence of certain creatures is a threat to human existence. But we never consider that humans are the greatest threat to every living on this earth and in the air whereas the existence of other creatures is a threat only to certain living beings.

Since every creature contributes something for the maintenance of the planet and atmosphere, destroying them is not the solution to overcome our disturbances. We should take other measures to maintain the balance of

ISO nature. 4.4.3. Some animals' help to men

Here, thus, have I heard, about fifteen years ago, there was an

Associated Press article with a dateline from a northern Japanese fishing village. Several people from a fishing vessel were washed overboard in a storm far at sea. One of the women was found still alive on a beach near hr village three days later. At the time a giant sea turtle was briefly seen swimming just offshore. The woman said that when she was about to

' Abhiddhammatha , vithimutta, Pp.45-46. 129 drown the turtle had come to rescue her and had carried her on its back for three days to the place where she was found.

The next one is also according to the Associated Press a man lost at sea was saved by a giant stingray: a man claims he rode 450 miles on the back of a stingray to safety after his boat capsized three weeks ago, a radio station reported.

The 18-year-old Lottie Stevens washed up in New Caladonia. It said

Steven's boat capsized while he and a friend were on a fishing trip. The friend died and after four days spent drifting with the overturned boat,

Stevens decided to try to swim to safety. Radio canuatu reported. There were sharks in the area, but a stingray came to Steven's rescue and carried

I ^ I him on its back for 13 days and nights to New Caladonia the radio said.

4.4.4. Basic Buddhist Principles on animal right

Buddhism affirms the unity of all living beings, all equally posses the Buddha-nature, and all have the potential to become Buddhas, that is, to become fully and perfectly enlightened. Among the sentient, there are no second-class citizens. According to Buddhist teaching, human beings do not have privileged, special place above and beyond that of the rest of life. The world is not a creation specifically for the benefit and pleasure of human beings. Furthermore, in some circumstances according to with their , humans can be reborn as humans and animals can be reborn as humans. In

'*' AP, San Francisco Chronnicle, FEB. 8. 1990. 130

Buddhism the most fundamental guideline for conduct is ahimsa-the prohibition against the bringing of harm and or death to any living being.

Why should one refrain from killing? It is because all beings have lives; they love their lives and do not wish to die. Even one of the smallest creatures, the mosquito, when it approaches to bite you, will fly away if you make the slightest motion. Why does it fly away? Because it fears death, it flies away. It figures that if it drinks your blood, you will take its life. We should nurture compassionate thought. Since we wish to live, we should not kill any other living being. Furthermore, the karma of killing is understood as the root of all suffering and the fundamental case of sickness and war, and the forces of killing are explicitly identified with the demonic. The highest and most universal ideal of Buddhism is to work unceasingly for permanent end to the suffering of all living beings, not just humans.

We have example, the Buddha in a former life was reborn as a Deer- king. He offers to substitute his own life for that of a pregnant doe who is about to give birth. In another previous lifetime, the Buddha sacrificed his own life to feed a starving tiger and her two cubs, who were trapped in the snow. He reasoned that it would be better to save three lives than to merely preserve his own. It is better to lose one's own life than to kill another bemg.

It also shows in Buddhism, there once was a man who was a sota- panna (Stream-winner) born into the family of a butcher. He was on the

Jataka Commentary, Vol-I, Pp. 167-168. 131 threshold aduUhood. Although he was expected to pursue his household occupation, he was unable to kill animals. His father and mother gave him a knife and a sheep and shut him up in a room, telling him, "If you do not kill the sheep, we will not allow you to come out and see the sun or the moon or to have the food and drink to survive."

The son thought to himself, "If 1 kill this sheep, then I will (be compelled to) pursue this occupation my entire life. How could I commit this great crime (simply) for the sake of this body?" Then he took up the knife and killed himself. The father and mother opened the door or look.

The sheep was standing to one side whereas the son was (laying there), already expired.'

4.4.5. The result of kamma for animal in Buddhism

The teachings of the Buddha make good result and produce not only gods and human being but also animals. The following fact from pali and commentaries will manifest more understanding of this actual saying. In

Vinaya Pitaka it was told us about the frog got result of the teaching of the

Buddha just listen the Dhamma without understand the meaning of

Dhamma.

While the Buddha taught the Dhamma to the people from Campa city of the strand of the lake named Gaggara. The certain frog also listen the Buddha voice. At that time, the cow boy came by frog and without purpose he pressed on the head of frog with his stick. Meanwhile, the frog died of his stick. Immediately the frog was reborn at Tavatissa abode with

'^^ Jataka Pali, Vol-II, p. 131. 132 luxurious things and one thousand elegant deities. When he survey the reason why he got such luxurious life. He realized that it is nothing but mere the result of listing to the teaching of Buddha. Thus, he descend from

Tavatissa abode to pay homage to the Buddha and explained the reason that he reborn in Tavatissa abode.

Now, I will continue about a parrot in Satipathana Sutta. It was at hamlet of Kuru division. The people lived at hamlet were contemplating the four kinds of Satipathanas. Such as KaySnupasana Satipathana, Vedana nupassana Satipathana, Cittanupasana Satipathana and Dhammanupasana

Satipathana. Some people made a criticizing to the persons who do not contemplate the Satipathana. Having criticized that completing Satipathana is not only the people but also practice the Satipathana even by animals.

Here a lucid example that a animal contemplated Satipathana mentioned in Satipathana Sutta, a dancer at hamlet moved from place to another with a small parrot that can speak paJi language. One day the dancer stayed at one of temple for some days. Soon after, he continues to another place forgetting to take his parrot. So, nuns who were living at that temple brought up the parrot and named the parrot as Buddha Rakkhita.

The leader of nuns taught the parrot to recite the words of Atthi, Atthi

(Satipathana). Buddha Rakkhita also recited time and again as his master's teaching. One day, while Buddha Rakkhita recited the word 'Atthi, Atthi" on the top of the temple suddenly an eagle snatched the parrot with its claws. Some nuns form the temple made some noise to set Buddha

Vinaya Parajika Commentary, Vol-I, P. 94. 133

Rakkhita free from the danger. Fortunately, due to the effort of the nuns, the parrot escaped from the jaw of death.

Later on, the master of nuns asked the parrot, how you consider while the eagle took you, in reply his consideration was that "the heap of bone brings the heap of bone" (Atthi Attbi). After listen the word of parrot, the master told the parrot such consideration will bring so much of benefit for future life.'

In the Dhnmmapada, at the time of arising the great famine in

Allakappa country, the couple, Kotuhalika and his wife with son run away to Kosanbhi. On the way the son died of starving. After six days the couple arrived at the village, in Kosanbhi country. A man at that village served them with some delicious food with full compassionate heart.

Kotuhalika had it too much because of being hungry although his wife ate some foods.

At that night, Kotuhalika passed away because of being to digest his food. At his next life, he became a dog at a man's home. A Pacceka

Buddha who usually goes for alms-food at that man's home used to give some food to the dog. Therefore, the dog getting admired the Paceka

Buddha as his master. So the dog guards Pacceka Buddha whenever he goes around for food. One day the Pacceka Buddha moved to another place from this village for purpose of making Civara (robe). With sadness of his master departed the dog died. Instantaneously, the dog was reborn in

Tavatissa by the result of protection of the Pacceka Buddha.

'^' DighaNikaya, Vol-2, P. 335. 134

When we examine the aforesaid stories carefully we can clearly see that the teaching of Buddha is not only can bring a good result to the human being but the teaching of Buddha can give freedom of all walk of life even for the freedom of animals also i.e free from Sansara (circle of rebirth) finally to attain final liberation, Nibbann.'^^'

4.5. The Peta World in the Hell

According to pali literature, it is being known that earth, bound devas, petas and animals are found on the human plane and in the realm of the Four Great Kings. These Four Great Kings, Kuvera, Dhntarattha,

Virupakkha and Virulhaka with their armies of yakkhas, gandhabbas nagas and , together with other supernatural beings such as terrestrial devas, tree devas, the guardian spirits of lakes and mountains, demons and troublesome spirits of various nature are our co residents on the earth plane.

Petas are found amongst forests, mountains and hills, water ways and seas, rivers and lakes, tunnels and caves, old and uninhabited dwellings, abandoned and derelict buildings, alongside cross roads, cemeteries, rubbish heaps, under bridges and by-ways. They are found where there are dirt and filth. They suffer from the results of their evil deeds. They suffer alone. Their friends are not there to help elevate their suffering and pain, because they too are suffering on their very own as he

Dhammapada Commentary, Pp.107-108. 135 is. Each one reaps the results of his own deeds! No one is responsible for another's action!

The beings find rebirth as hungry ghosts or petus and animals due to the great degree of anger, greed and delusion in their past lives. In previous existences they had neither shown respect nor treated their parents, relatives, the elderly and others well and had instead done many unwholesome deeds and thus have not been able to accumulate merits to enable good rebirth at the present time. Lacking merits from wholesome deeds, at death they again find rebirth in the peta world, animal world or hell regions for a very long time to come. Already existing in the unhappy planes due to their unwholesome kamnia and unable to gather merits, such unfortunate beings will find it extremely difficult to find rebirth in the human plane. At some stage, (very, very rare occurrences), the Buddha taught, the arising of some good merits may enable them to find rebirth in the human plane. It is only on the human plane that beings are able to find the opportunity for deliverance from further existence in suffering planes.

Anger and hatred arise due to ignorance, delusions and wrong views.

Angry people do not view their actions with correct attitude. There are also those who believe that there is no necessity to do good deeds as long as they do not hurt, kill, rob or do wrong with others. However, according to the Buddha if we are neither performing unwholesome deeds nor wholesome deeds we are not doing the right thing too. Such inaction does not produce merits that will be of help in being free from the hellish

'*' DN, Vol. I, P. 51; Commentary, P. 156. 136 regions. Without meritorious deeds and burdened with attachment and clinging beings at death will definitely find rebirth in the suffering planes.

Thus to find rebirth in the human plane beings must posses punna or merits in abundance.

Those who do not have knowledge of the Dhanimu could not know the way to seek rebirth in the happy planes. They are seldom content. They constantly seek fulfillment and solace outside of themselves. They eat, drink, gamble, seek all sorts of entertainment to satisfy their sensuous pleasures, they amass material possessions, gold, silver, land and houses.

They are full of delusions and mosUy they are restless and unhappy.

Those who are practising Dhcimma look inside themselves, seeking to destroy the defilement in their minds, knowing that the mind is the forerunner of ail things. They look inside to seek the truth and to know their minds. They look inward to understand their mental states. If they find that they are unhappy with their lot, they assess themselves and realising the defilement within, they will re-orient their mind-set by meditation and will return to the path of purity. They become contented with their lot and thus ensured their own happiness. They do not resort to outside agencies to re-evaluate their ways.

They will be able to let go and not cling to material gains and sensuous pleasures. They retain a cool, contented and happy mind. Thus the difference between a Dhamma person and a non Dhamma person.

Their paths are diverging, one seeking contentment and purity within, the

'*' Petavatthu Commentary, Pp. 244-245. 137

Other seeking the solace and satisfaction of material possessions and sensuous gratification without.

The DhamiTici person will surely find rebirth in happier planes whereas the person who is not knowledgeable of the Dhamma may not be quite certain of his destination. On dying, a person, by the merits of his or her practice, should be able to maintain a balanced mind and be ready to accept the changing process of death, with an equanimous mind, knowing that his accumulated meritorious deeds will enhanced his chances of a good rebirth. He should be prepared to relinquish his hold on this worldly state and go calmly to the next phase of his development.

The rich and powerful have many family and material ties, sons, relations, properties and material possessions; they are unwilling to relinquish their hold onto the material things they have spent a life time amassing. Their bond to life and possessions are as strong as iron bands; and in their ignorance of the true Dhamma, they cling to those bonds. Life is extremely dear to them. Death is near, yet they cling on and are unwilling to let go, they are concerned that their possessions so dear to them will be out of their hands and control. They had hope to live longer to enjoy their wealth and possessions.'^**

They cry and they weep, they lament that they have to die, they wish they could stop the process, but alas, the Buddha has said: "Life is uncertain but death is certain." The final minutes come and the rich goes

'^'Ibid, Pp. 202-203. "" Petavatthu Commentary, P. 227. Niraya or Nibbana, Pp. 74-75. 138 unwillingly to their next existence. They are assured of a place of unhappiness! If they are reborn into the plane of the peta, they can only hope that their good kamma accumulated at some stage in their long stay in samsara, will find the opportunity to arise and condition them a better rebirth. Here is where friends and relatives, dedicating merits to them gained by good deeds, will help.

A peta is a being far away from happiness, comparatively, an animal will be happier. A dog knows how to wag its tail, the cat knows how to ask for food, and birds sing in happiness, all animals enjoy and find happiness in simple things, but the peta and the hell beings are totally devoid of happiness. Their whole existence is suffering according to their deeds.

Thus they are far, far away from happiness.

Petas and hell beings are different in the respect that hell beings are locked up in the different hells. In hell the beings are as good as being kept in a strongly guarded jail; locked and bonded, unable to have a single moment of freedom from the suffering they are undergoing. The binding strength of their karnma keeps them there; there is no escape for even a brief breathing spell, let alone be left off for a short time to respite and recuperate as is believed in some religious sect.'^'

Petas roam from place to place, having no abode of any kind. They seek only places where there are no others around. They have such appalling appearances that they do not wish to be seen at all. Petas have large bodies but pin holes as mouths; thus they are always unable to eat

'" Samantakutavannana, P. 304. 139 enough to satisfy their gnawing hunger and are always scavenging for food. Their food is things Uke phlegm, spittle, putrid food, thrown away menstruating blood and such like human waste.

Due to their mental disposition pehis have different appearances.

Some petas as result of envy (issa) and selfishness (imicclmriyu) during their existence as human beings, have long unkempt beards, distorted faces

(due to mental disposition brought on by extreme selfishness and greed when as humans), loose, drooping jaws, lean, coarse and dark coloured parts on their bodies, resembling burnt trees.''^'

Some petas being much oppressed with great hunger have mouths that emit flames just like a furnace emitting flames. Some have very large abdomen but throats about the size of the eye of a needle, thus they cannot take sufficient food and are constantly hungry. They are always roaming in search food. If they are unable to find food, they will consume other type of substances, such as spilt blood from any creatures including human beings, impure blood and pus from the sick and diseased, even from other petas.

Due to their bad behaviour as humans, even as petas, their living relatives will forget their existence and they are often forgotten when merits are shared after a dana or after some meritorious deeds performed by living relatives.

Petas are not born as in a human birth but are spontaneously born with memory of their previous life and the reason why they are reborn in

192 Petavatthu Commentary, Pp. 250-252. 140 the woeful planes of existence. They also realize why they have the appearance that they possess as peUis. The sufferings endured by peta can be relieved through the merits transferred to them by dami and wholesome deeds done by friends and relatives.''^ 4.6. The Asura World in the Hell

Asuras are beings of gigantic size. To cite an example: Rahu, who is mentioned as an asura chief, is four thousand eight hundred leagues in height and the breadth of his chest is one thousand two hundred yojanas.

His hands and feet are two hundred leagues long, each finger joint measuring fifty leagues, the space between the eyes brows also measuring fifty leagues. His forehead is fifty leagues broad and his head nine hundred leagues in height. His face measures one hundred leagues, his nose three hundred and the depth of his mouth one hundred. It is said that when he steps into the ocean, the waters in it its deepest part reaches only to his knees.

One day however Rahu decided to see the Buddha, and the Buddha knowing his intention, lay on a bed when he arrived and by his powers made himself so tall that Rahu had to crane his neck to see his face. Rahu thereupon confessed his folly and took refuge in the Buddha.''^'^

Kalakancika has a body three gavutas in size. But as he is of scanty flesh and blood his complexion is like the colour of a weathered leaf. His eyes, lying on his head, protrude like those of a lobster. Since the mouth is

'" Petavatthu Commentary, Pp. 266-267. 194 MN, Vol. Ill, P. 287. 141 the size of the eye of a needle, also lying on the head, he has to bend forward to pick up the food if he finds any at all.

In Samyuttii Nikaya, there are three types of asiira:

1. DQVdi-asura; called asura

2. Pettisura; peta called asura

3. Nirayasura; hell being called asura

Deva-asura is divided into six other groups:

(I) Vepacitti-asura

(II) Supali-asura

(III) Rahu-asura

(IV) Pahara-asura

(V) Sambarati-asura

(VI) Vinipatika-asura

The first five categories in the first group are devas from Tavatiihsa heaven, living at the foot of Sineru. The last category lives in the human world as earth bound devas. Compared to those in the first five categories, the last category is less powerful and also bodily they are not so prominent.

They live in forests, mountains trees, caves and such places. It may seem that people who pray to forest spirits or "dato-kongs" are actually praying to these asuras.

Petti-asura are divided into three groups:

195 SN, Vol. 11, Pp. 404-405. 142

Kalakancika-peta-asura: A type of peta but more regarded as asura.

It is the lowest form of asura. Wrong belief is one of the conditions for rebirth here.

Vemanika-peta-asura: They enjoy at night but suffer in the daytime.

Avuddhika-peta-asura: Aggressive group, harm one another with weapons.

Niraya-asura is of only one type.

The place is so completely dark that no sunlight can penetrate in to it. It is only when a bodhisatta is conceived (as a human) in his mother's womb for the last time that a brilliant light would appear, illuminating many a world system including such places described above, where even the most powerful light could not penetrate. The place is not only completely dark but extremely cold. Beings there perch onto the sides of the three caka valas as bats perch onto the roof of a cave. When they meet they mistake the other for food and biting one another they lose their grip and fall into the cold, corrosive waters below. They are dissolved as salt dissolves in water.

Originally devas in Tavatiihsa are of two groups:

Properly behaved under Sakka.

Group of drunkards under Vipacitti.

Once, these two groups were involved in a war, a war of devas. The

Vipacitta group lost the war and were rounded up and confined to the foot 143 of Sineru. Those who misuse their power, authority, money to cause distress to others will find rebirth in the asuni world.

4.7.0. The conception of hell in Buddhism and Brahmanism

A comparison with the Brahmanical idea of hell will show that the conception of the infernal. Regions is very much the same in two systems.

The names are often the same and the tortures described in the literature of the respective faiths have much in common. It gives below some excerpts from the MHrkandeyu Purana to illustrate our observations. Any other

Puiana would have done equally well, the difference between one Purana and another being but slight.

About the philosophy of the fruition of kamma or the good and evil deeds, we study in the Markandeya Purana that a man's or demerit depends on good or bad deeds done by him. What ever is good yields pleasant and praiseworthy result, and whatever is evil yields painful and abominable result. A virtuous man or a doer of good deeds is bold and straightforward. Undaunted by anything, he lives, moves and has his being in happiness.

But a sinner tells a lie, he is frightened at the slightest sound, his heart throbs, and he cannot withstand the dangers that always stare him in the face. Man's existence on earth requires him to do deeds, good or bad.

His action produces a change in his mind. His good deeds are consumed by his living in the company of immortal beings in heaven, by the enjoyment

"'' DN, Vol. Ill, Pp. 5-6. Pargiter, Markandeya Purana, P. 77.

VLIBRARY/ 144 of happy and pleasant results and by sharing joys with , Siddhas and . Man' evil deeds are also consumed by his undergoing various torments day and night within hell. Thus a man's good deeds springing as they do from virtue, are accompanied by pleasures; while his evil deeds engendered by are characterized by pain.' *^

The various hells are thus described in the same Purana. Raurava is in truth two thousand yojanas in size. There is a cavity containing burning charcoal into which sinners are thrown. Their feet are burnt day and night, and they run about for over a thousand yojanas until they are released from this hell and cast into a similar one.'"^"^

The Markandeya Purana further points out that in the Maharaurava hell, the earth, to the extent of thirty-five yojanas, is made of copper; beneath it is fire that keeps the whole region hot. Here the sinner is thrown with his hands and legs tied together. Scorched by the heat, he rolls about.

He is attacked by crows, herons, wolves and owls, scorpions, mosquitoes and vultures. Burnt by fire and confounded by beasts, he cries at the top of his voice, "Father! Mother! Brother! Dear one!" Sinners attain emancipation after suffering in this manner.

Tamas is another hell. It is bitterly cold, but enveloped in darkness.

Unable to endure cold, sinners here clasp one another in vain to obtain relief. They are plagued by hunger and thirst. Thus they endure great afflictions until their are completely consumed.

"* Ibid, p. 78. 199 Ibid, P. 68. 145

Then there is another hell named Nikrinnina. Here revolve the potter's wheels. Sinners are cut by the string of fate and mounted on the wheels, and their severed parts reunite. Thus sinners are cut asunder during thousands of years until the whole of their sins are consumed. Apratista is the name of another hell where sinners whirl around, spit out blood continually and endure pain intolerable to living creatures.

Asi-patra-vana is the name of another hell, the floor of which is

'covered with blazing fire for a thousand yojanas'. Sinners are to suffer from the scorching rays of the sun. hi the midst of this hell there is a beautiful forest wherein the trees have moist leaves with blades as sharp as swords; within this forest powerful dogs with long muzzles and large teeth bark. When thirsty sinners come to the forest, violent winds begin blowing, the trees hurl down sword-leaves upon them; and the dogs tear their limbs.

The sinners undergo infernal torments and wail in vain.

Then there is another dreadful hell, Taptakumbha by name. Sinners are cast head-long into heated pitchers filled with oil, iron and powder and are then boiled. Terrible vultures pull them out, smash their eye-bones and their skulls and again put them into the pitchers. Then they are stirred up with a spoon and are 'churned up in the whirling pool of copious oil.'^""

-* Ibid, Pp. 72-74. 146

4.7.1. The Location of Hell in Buddhism

Niraya is the most woeful of the three or four planes of misery in the cosmos referred to in Buddhist literature. Early refer only to three of these viz. Pittivisaya (realm of fathers), Tiracchanayoni

(animal birth) and Niraya. Asurunikaya is added in some later Canonical texts as the fourth.^" Of these, like the Veda the also speak very little about niraya. "the hell". Yet it is quiet clear from these texts that early Buddhists did believe in a place of suffering after death for those who commit evil in this life. Unlike the other woeful states niraya is described as a place of definite pain (ekantaduklilia). The simile of the pit of burning charcoal used to described niraya gives us an inkling of the type of suffering awaiting the sinner in hell."

A detailed description of suffering in hell is found in the Devaduta

Sutta'"^ with its shorter version in the Anguttara-nikaya'"'' and the

Balapahdita Sutta of the Majjttima-nikaya.'"^ These discourses designate the hell as Niraya or Malianiraya, a term going back probably to the - loka of the Atiiarva Veda. Buddhists also at times use the term naraka to denote hell.

According to these discourses niraya is a veritable iron box, a hundred leagues square. Enclosed in iron on all six sides, it is said to be partitioned into sections. On its four iron wall are four doors which open

201 DN, Vol. Ill, P. 287. -°- MN, Vol. I, P. 74. -°^ Ibid, Vol. Ill, P. 178. -°''AN,VO].I,P. 138. -"^ MN. Vol. Ill, P. 163. 147 periodically to disgorge the miscreants who have suffered enough for their past misdeed. This Mahaniniya is probably the same as Avici or

Aviciniraya. popular in later texts. This is the hell where Devudatta was reborn after death. Here Avici is described as a terrifying place with four

• 2(16 doors.

The miscreant who reaches the hell is first tried by Yama, the king of the dead, referred to in the Rg.veda also. Herein he is demoted to sub­ human level from the highest heaven assigned to him in the Rg veda. If found guilty the sinner is handed over to the guardians of the hell

{nirayapala) who subject him to a number of punishments before pushing him in to Mahaniraya. Fire plays a major role in all these punishments, hi the Mahaniraya the victim is roasted alive by flames darting forth from all six sides of the iron chamber.

When released from that place, he has to suffer in succession in five other sub-hell placed adjacent to each other viz. Gutha-niraya,

Kukkulaniray, Simbalivana, Asipattavana, and the kharodaki-nadi.

Experiencing all these excruciating pains the sinner dies not until the consequences of his evil kamma are exhausted. Until then the cycle of suffering continues. The sinner being fished out of the River of Caustic

Water, the Kharodaki-nadi, and dumped into Mahaniraya.

-°* Vinaya pitaka, Vol. II, P. 203. 148

The five place of torture outside Mahanimya are a form of lesser hell, but without any independent status of their own. They all belong to the same complex as the Mahaniniyu.'

Przyluski suggests that the Kluirodnki-nadi encompasses the whole complex like the Vaitarani of the Hindu myth that encompasses the city of

Yama. But in the Buddhist myth the miscreant does not have to cross the river to reach Yaina.

The concept of a single MaliSniraya with a number of ante-chambers has undergone considerable change in some of the later works of the pah canon. Thus the verses of the Sankicca Jataka give a list to eight nirayas

• 2(IX VIZ.

The name Maha A via here is probably a contracted form of Maha

Avici. Each of these is described in identical terms as Mahaniraya in the

Devaduta Sutta. But, of course, the punishments, as indicated by their names, differ from one another each of them has sixteen ussadanirayas as ante-chambers, with probably four on each side. This latter feature, however, is not a total departure from the earlier version.

Devaduta Sutta describes only what happens to the sinner who is sent out from the eastern door. Perhaps there are similar lesser nirayas on the other three sides as well. If the river is taken as a boundary as suggested by

Przyluski the number of the lesser nirayas would still be sixteen. The

Abliidharmakosa regards the Asipattravana and the Simbalivana as a single

'"^ Jean Przyluski, The Legend of Emperor Asoka, tr. Dilip Kumar Biswas, Calcutta 1967, P.137. -°*Jataka, Vol. V, P. 266. 149 unit. This would also reduce the number on each direction to four, with the river as the fourth. The Muhavastu also refers to eight nirayas, with sixteen ussdanirayas for each main niraya in almost identical terms as the Sankicca

Jataka. But the post-commentarial paJJ work pancagatjdipani'refers to only four ussada nirayas for each principal niraya. This would reduce the grand total to forty. In this text Avicii's, assigned the eighth place in the list.'''

The Abliidtiarmakosa VyaA/?/a described Avici •a.'^ the lowest of all nirayas. In the Theravada tradition too Avici is often mentioned as the nethermost point in the world-system, with the opposite pole of b/iavagga, the summit of existence.

The Jataka Attfiakatlia and the PancagatidlpanT explain each of the eight designations of the niraya. Thus, in Sanjiva the victims spring back to life again and again. In the Kalasutta lines are drawn on their bodies with a black string before cutting them up into different shapes. Huge mountains crush victims in Singhata. Blood-red flames enter the bodies of the sinners in Jalaroruva caustic fumes do the same in Dtiumaroruva. In the great

A vici there is no interruption in the flames, occupancy of beings and the experience of pain.

The Tapana beings who stand motionless are roasted. The word niraya, appear to connote different tortures inflicted in these nirayas than independent hells. Kakola, Khurakhara, Sataporisa, Sattasula-niraya,

209 Jean Przyluski, The Legend of Emperor Asoka, P.22. 150

Sumikha-mahaniraya and samsavaka are some of these names occurring in late canonical texts."'"

Buddhism also speaks of a path or paths or a journey (gati) and provisions for the journey (patheya), of those who leave this world and go to the beyond.""

But in there is an attempt it not seen to set out such a path as a physical reality. The path, used in a metaphorical sense, is to be followed while still living. The path followed here is the path of good or bad actions performed by a person. The former leads to a happy rebirth and the latter to an unhappy rebirth. According to the Kukkuravatika Sutta harmful (sabyabajjha), black, bodily verbal and mental actions lead one to harmful worlds like niraya, while non-harmful {abyabajjha), white actions lead to non-harmful worlds like Subhakinna.''

A mixture of bad and good actions leads one to worlds where one experiences a mixture of pain and pleasure. The human world is held out as an example. Certain deva worlds and sugatibhumi planes are also said to have the same conditions. Action which are neither black nor white lead to the eradication of kamma (kammakkhaya) viz. Nibbana.

A further analysis would show that evil action performed for sense

gratification would lead to rebirth in niraya and other woeful states while good actions done with the same purpose would lead to rebirth in the heavens of the sensuous sphere. Good actions with an admixture of evil

-'" Suttanipata, p. 128. -" Dhp, Verse. V, P. 235-237. -'-MN, Vol. I, P. 387. 151 would lead to a human rebirth. The four Jlmnns or their equivalents like the four sublime abodes (bidhnm-vihara is metta, karuna, , upekkha) would lead to rebirth in the worlds of the form sphere (rupablmva is fiftenth planes) and the four formless attainments ( samapatti) lead to the worlds of the formless sphere (anipabhava is four planes^."''

While the four formless attainments have each its corresponding planes of rebirth this aspect is not clear in the case of the four jhanas. The commentaries call the three worlds of the Brahniakaya the plane of the first jhana (pathamajjhana-bhumi). The next three worlds ending with Abhassara are the plane of the second jhana and the three worlds ending with the

Subhakinna the plane of the third jhana. Although not expressly stated, all other worlds of the form sphere ending with Akanittha belong to the plane of the fourth jhana.''''

The Ahguttara-nikaya is saying that the fourth jhana leads to

Vehapphala, explains that insight into true nature of the mental states obtained while the four y/?a/?a5 leads to the (Suddhavasa).'

-''AN. Vol. II, p. 126; p. 267. -''* Vbh, Pali, P. 242; Vbh Commentary, P. 250. -''AN, Vol. II, P. 128. 152

4.7.2. Conclusion:

This chapter has introduced Four Dugguti (woeful) planes of existence in Buddhism. And I discussed the meaning of hell, the nature of hell. Yiima, the king of hells, the types of hells and Animal world in the hell, PeUi world in the hell, Asura world in the hell. It shows the pain and agonies for the beings that do sinful actions in this life. Those beings who want should avoid the sinful actions. They should perform good deeds which turn in to good results of happiness.

Man with the knowledge of Dugguti plane, will avoid bad deeds which are harmful to himself and other people in the society. There may arise chaos and conflicts in the society. There may not be harmony in social life. Therefore, describing the Duggati planes of Existence,

Buddhism tries to preach human being not to do sinful action.