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Iti 48PTS It 421 min read

Bound for Loss

Āpāyikasutta

Two types of behavior that lead to hell.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Itivuttaka 48So It Was Said 48
  • 0.2DukanipātaThe Book of the Twos
  • 0.3DutiyavaggaChapter Two

0.4ĀpāyikasuttaBound for Loss

1.1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:This was said by the Buddha, the Perfected One: that is what I heard.

2.1“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya.“Mendicants, these two are bound for a place of loss, bound for hell, if they don’t give up this fault.2.2Katame dve?What two?2.3Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti.Someone who is unchaste, but claims to be chaste; and someone who makes a groundless accusation of unchastity against a person whose chastity is pure.2.4Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.These are the two who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

2.5Etamatthaṁ bhagavā avoca.The Buddha spoke this matter.2.6Tatthetaṁ iti vuccati:On this it is said:

3.1“Abhūtavādī nirayaṁ upeti,“A liar goes to hell,3.2Yo vāpi katvā na karomi cāha;as does one who denies what they did.3.3Ubhopi te pecca samā bhavanti,Both are equal in the hereafter,3.4Nihīnakammā manujā parattha.those men of base deeds.

4.1Kāsāvakaṇṭhā bahavo,Many who wear a scrap of ocher cloth14.2pāpadhammā asaññatā;are unrestrained and wicked.4.3Pāpā pāpehi kammehi,Being wicked, they are reborn in hell4.4nirayaṁ te upapajjare.due to their bad deeds.

5.1Seyyo ayoguḷo bhutto,It’d be better for the immoral and unrestrained5.2tatto aggisikhūpamo;to eat an iron ball,5.3Yañce bhuñjeyya dussīlo,scorching, like a burning flame,5.4raṭṭhapiṇḍamasaññato”ti.than to eat the nation’s alms.”

6.1Ayampi attho vutto bhagavatā, iti me sutanti.This too is a matter that was spoken by the Blessed One: that is what I heard.

6.2Ekādasamaṁ.

Translator’s notes

  1. Kāsāvakaṇṭhā is usually taken as “ochre-necks” with kaṇṭha in the sense “throat”, but the commentary is not so clear: “It seems that, having tied a single ochre scrap (khaṇḍa) around their hand or neck (gīvā) they wander about.” Thus while the commentary mentions the neck, it directly glosses kaṇṭha with khaṇḍa, a term for a scrap or portion; eg. a cammakhaṇḍa is an item made from scraps of leather (Bu Pc 15:2.1.8). Khaṇḍa is doubly appropriate, since it is a common word for “broken” precepts.

    ↩ iti48:4.1