81 (1) Bāhuna
On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggārā Lotus Pond. Then the Venerable Bāhuna approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, from how many things is the Tathāgata released, detached, and emancipated, that he dwells with a mind free from boundaries?” [152]
“Bāhuna, it is because the Tathāgata is released, detached, and emancipated from ten things that he dwells with a mind free from boundaries. What ten? (1) It is because the Tathāgata is released, detached, and emancipated from form that he dwells with a mind free from boundaries. (2)–(5) It is because the Tathāgata is released, detached, and emancipated from feeling … perception … volitional activities … consciousness that he dwells with a mind free from boundaries. (6)–(10) It is because the Tathāgata is released, detached, and emancipated from birth … old age … death … suffering … defilements that he dwells with a mind free from boundaries.
“Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises up above the water and stands unsoiled by the water,2100 even so, Bāhuna, it is because the Tathāgata is released, detached, and emancipated from these ten things that he dwells with a mind free from boundaries.”
82 (2) Ānanda
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
(1) “It is impossible, Ānanda, that a bhikkhu without faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is impossible that an immoral bhikkhu … (3) … a bhikkhu of little learning … (4) … a bhikkhu who is difficult to correct … [153] (5) … a bhikkhu who has bad friends … (6) … a lazy bhikkhu … (7) … a muddle-minded bhikkhu … (8) … a bhikkhu who is not content … (9) … a bhikkhu of evil desires … (10) … a bhikkhu who holds wrong view will achieve growth, progress, and maturity in this Dhamma and discipline. It is impossible that a bhikkhu who possesses these ten qualities will achieve growth, progress, and maturity in this Dhamma and discipline.
(1) “It is possible, Ānanda, that a bhikkhu endowed with faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is possible that a virtuous bhikkhu … (3) … a bhikkhu of much learning … (4) … a bhikkhu who is easy to correct … (5) … a bhikkhu who has good friends … (6) … an energetic bhikkhu … (7) … a mindful bhikkhu … [154] (8) … a contented bhikkhu … (9) … a bhikkhu of few desires … (10) … a bhikkhu who holds right view will achieve growth, progress, and maturity in this Dhamma and discipline. It is possible that a bhikkhu who possesses these ten qualities will achieve growth, progress, and maturity in this Dhamma and discipline.”
83 (3) Puṇṇiya2101
Then the Venerable Puṇṇiya approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, why is it that at times the Tathāgata is disposed to teach the Dhamma and at times is not disposed [to teach]?”
(1) “When, Puṇṇiya, a bhikkhu is endowed with faith but does not approach him, the Tathāgata is not disposed to teach the Dhamma. (2) But when a bhikkhu is endowed with faith and approaches him, the Tathāgata is disposed to teach.
(3) “When, Puṇṇiya, a bhikkhu is endowed with faith and approaches him, but he does not attend on him … (4) When he attends on him but does not ask questions … (5) When he asks questions but does not listen to the Dhamma with eager ears … (6) When he listens to the Dhamma with eager ears, but having heard it, does not retain it in mind … (7) When, having heard it, he retains it in mind but does not examine the meaning of the teachings that have been retained in mind … (8) When he examines the meaning of the teachings that have been retained in mind but does not [155] understand the meaning and the Dhamma and then practice in accordance with the Dhamma … (9) When he understands the meaning and the Dhamma and then practices in accordance with the Dhamma, but he is not a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning … (10) When he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning, but he does not instruct, encourage, inspire, and gladden his fellow monks, the Tathāgata is not disposed to teach the Dhamma.
“But, Puṇṇiya, (1) when a bhikkhu is endowed with faith, (2) approaches [the Tathāgata], (3) attends on [the Tathāgata], (4) asks questions, and (5) listens to the Dhamma with eager ears; and (6) having heard the Dhamma, he retains it in mind, (7) examines the meaning of the teachings he has retained in mind, and (8) understands the meaning and the Dhamma and then practices in accordance with the Dhamma; and (9) he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning; and (10) he instructs, encourages, inspires, and gladdens his fellow monks, the Tathāgata is disposed to teach the Dhamma. When, Puṇṇiya, one possesses these ten qualities, the Tathāgata is entirely disposed to teach the Dhamma.”
84 (4) Declaration
There the Venerable Mahāmoggallāna addressed the bhikkhus: “Friends, bhikkhus!”
“Friend,” those bhikkhus replied. The Venerable Mahāmoggallāna said this:
“Here, friends, a bhikkhu declares final knowledge thus: ‘I understand: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’ The Tathāgata [156] or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.
“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one declare final knowledge thus: “I understand: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands:
(1) “‘This venerable one is prone to anger and his mind is often obsessed by anger. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by anger is a case of decline.
(2) “‘This venerable one is hostile and his mind is often obsessed by hostility. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by hostility is a case of decline.
(3) “‘This venerable one is prone to denigration and his mind is often obsessed by denigration. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by denigration is a case of decline.
(4) “‘This venerable one is insolent and his mind is often obsessed by insolence. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by insolence is a case of decline.
(5) “‘This venerable one is envious and his mind is often obsessed by envy. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by envy is a case of decline.
(6) “‘This venerable one is miserly and his mind is often obsessed by miserliness. [157] But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by miserliness is a case of decline.
(7) “‘This venerable one is crafty and his mind is often obsessed by craftiness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by craftiness is a case of decline.
(8) “‘This venerable one is deceitful and his mind is often obsessed by deceitfulness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by deceitfulness is a case of decline.
(9) “‘This venerable one has evil desires and his mind is often obsessed by desire. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by desire is a case of decline.
(10) “‘When there is something further to be done,2102 this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathāgata, coming to a stop along the way is a case of decline.’
“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”
85 (5) The Boaster
On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the bhikkhus:
“Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Mahācunda said this:
“Here, friends, a bhikkhu is a boaster, one who brags about achievements: ‘I attain and emerge from the first jhāna. I attain and emerge from the second jhāna … the third jhāna … the fourth jhāna … [158] … the base of the infinity of space … the base of the infinity of consciousness … the base of nothingness … the base of neither-perception-nor-non-perception. I attain and emerge from the cessation of feeling and perception.’ The Tathāgata or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or by his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.
“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why is this venerable one a boaster, one who brags about achievements: “I attain and emerge from the first jhāna … I attain and emerge from the cessation of feeling and perception”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands:
(1) “‘For a long time this venerable one’s conduct has been broken, flawed, blemished, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral. But in the Dhamma and discipline proclaimed by the Tathāgata, immorality is a case of decline.
(2) “‘This venerable one is without faith. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of faith is a case of decline.
(3) “‘This venerable one is of little learning and without proper conduct. But in the Dhamma and discipline proclaimed by the Tathāgata, little learning is a case of decline. [159]
(4) “‘This venerable one is difficult to correct. But in the Dhamma and discipline proclaimed by the Tathāgata, being difficult to correct is a case of decline.
(5) “‘This venerable one has bad friends. But in the Dhamma and discipline proclaimed by the Tathāgata, bad friendship is a case of decline.
(6) “‘This venerable one is lazy. But in the Dhamma and discipline proclaimed by the Tathāgata, laziness is a case of decline.
(7) “‘This venerable one is muddle-minded. But in the Dhamma and discipline proclaimed by the Tathāgata, muddlemindedness is a case of decline.
(8) “‘This venerable one is a deceiver. But in the Dhamma and discipline proclaimed by the Tathāgata, deceitfulness is a case of decline.
(9) “‘This venerable one is difficult to support. But in the Dhamma and discipline proclaimed by the Tathāgata, being difficult to support is a case of decline.
(10) “‘This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of wisdom is a case of decline.’
“Suppose, friends, that one man would say to his companion: ‘Whenever you need money for anything, my friend, just ask me and I’ll give it to you.’ When the companion has need of money, he says to his friend: ‘I need money, friend. Give me some.’ The other says: ‘In that case, friend, dig here.’ He digs there but doesn’t find anything. He then says: ‘You lied to me, friend, you spoke falsely when you told me to dig here.’ The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. Rather, dig there.’ He digs there as well but doesn’t find anything. Again, he says: ‘You lied to me, friend, you spoke falsely when you told me to dig there.’ The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. [160] Rather, dig there.’ He digs there as well but doesn’t find anything. He then says: ‘You lied to me, friend, you spoke falsely when you told me to dig there.’2103 The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. I was insane, out of my mind.’
“So too, friends, a bhikkhu is a boaster, one who brags about achievements: ‘I attain and emerge from the first jhāna.’ … [all as above down to:] [161] … (10) ‘This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of wisdom is a case of decline.’
“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”
86 (6) Final Knowledge
On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable [162] Mahākassapa addressed the bhikkhus: “Friends, bhikkhus!”
“Friend,” those bhikkhus replied. The Venerable Mahākassapa said this:
“Here, friends, a bhikkhu declares final knowledge thus: ‘I understand: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’ The Tathāgata or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.
“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one declare final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being’”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands: ‘This venerable one overestimates himself, imagines that his estimate of himself is valid, thinks that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved, and by overestimation of himself he declares final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being.’”’
“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one overestimate himself and imagine that his estimate of himself is valid; why does he think that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved; and why, by overestimation of himself, does he declare final knowledge thus: “I understand: ‘Destroyed is [163] birth … there is no more coming back to any state of being’”?’
“The Tathāgata or his disciple who is a jhāna-attainer … having encompassed his mind with his own mind, understands: ‘This venerable one has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. Therefore this venerable one overestimates himself and imagines that his estimate of himself is valid; he thinks that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved; and by overestimation of himself he declares final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being.’”’
“The Tathāgata or his disciple who is a jhāna-attainer … having encompassed his mind with his own mind, understands:
(1) “‘This venerable one is full of longing and his mind is often obsessed by longing. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by longing is a case of decline.
(2) “‘This venerable one is full of ill will and his mind is often obsessed by ill will. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by ill will is a case of decline.
(3) “‘This venerable one is given to dullness and drowsiness and his mind is often obsessed by dullness and drowsiness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by dullness and drowsiness is a case of decline.
(4) “‘This venerable one is restless and his mind is often obsessed by restlessness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by restlessness is a case of decline.
(5) “‘This venerable one is given to doubt and his mind is often obsessed by doubt. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by doubt is a case of decline.
(6) “‘This venerable one delights in work, takes delight in work, is devoted to delight in work. [164] But in the Dhamma and discipline proclaimed by the Tathāgata, delight in work is a case of decline.
(7) “‘This venerable one delights in talk, takes delight in talk, is devoted to delight in talk. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in talk is a case of decline.
(8) “‘This venerable one delights in sleep, takes delight in sleep, is devoted to delight in sleep. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in sleep is a case of decline.
(9) “‘This venerable one delights in company, takes delight in company, is devoted to delight in company. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in company is a case of decline.
(10) “‘When there is something further to be done,2104 this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathāgata, coming to a stop along the way is a case of decline.’
“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”
87 (7) Disciplinary Issues
There the Blessed One addressed the bhikkhus with reference to the bhikkhu Kalandaka:2105 “Bhikkhus!”
“Venerable sir!” those bhikkhus replied.
The Blessed One said this:
(1) “Here, a bhikkhu is a maker of disciplinary issues and he does not speak in praise of the settlement of disciplinary issues. When a bhikkhu is a maker of disciplinary issues and does not speak in praise of the settlement of disciplinary issues, this is a quality that does not lead to affection, respect, esteem, accord, or unity.2106 [165]
(2) “Again, a bhikkhu does not desire training and he does not speak in praise of undertaking the training. When a bhikkhu does not desire training … this, too, is a quality that does not lead to … unity.
(3) “Again, a bhikkhu has evil desires and he does not speak in praise of the removal of desire. When a bhikkhu has evil desires … this, too, is a quality that does not lead to … unity.
(4) “Again, a bhikkhu is prone to anger and he does not speak in praise of the removal of anger. When a bhikkhu is prone to anger … this, too, is a quality that does not lead to … unity.
(5) “Again, a bhikkhu is one who denigrates [others] and he does not speak in praise of the removal of denigration. When a bhikkhu is one who denigrates … this, too, is a quality that does not lead to … unity.
(6) “Again, a bhikkhu is crafty and he does not speak in praise of the removal of craftiness. When a bhikkhu is crafty … this, too, is a quality that does not lead to … unity.
(7) “Again, a bhikkhu is deceitful and he does not speak in praise of the removal of deceitfulness. When a bhikkhu is deceitful … this, too, is a quality that does not lead to … unity. [166]
(8) “Again, a bhikkhu is not inclined to pay attention to teachings and he does not speak in praise of paying attention to teachings. When a bhikkhu is not inclined to pay attention to teachings … this, too, is a quality that does not lead to … unity.
(9) “Again, a bhikkhu is not inclined to seclusion and he does not speak in praise of seclusion. When a bhikkhu is not inclined to seclusion … this, too, is a quality that does not lead to … unity.
(10) “Again, a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality. When a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality, this, too, is a quality that does not lead to affection, respect, esteem, accord, or unity.
“Although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.
“Suppose a wild colt would wish: ‘Oh, if only people would assign me a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming!’ yet people do not assign him a thoroughbred’s place, feed him a thoroughbred’s food, and give him a thoroughbred’s grooming. [167] For what reason? Because wise people see that he has not abandoned his tricks, ploys, gambits, and wiles. So too, although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.
(1) “But a bhikkhu is not a maker of disciplinary issues and he speaks in praise of the settlement of disciplinary issues. When a bhikkhu is not a maker of disciplinary issues and speaks in praise of the settlement of disciplinary issues, this is a quality that leads to affection, respect, esteem, accord, and unity.
(2) “Again, a bhikkhu desires training and he speaks in praise of undertaking the training. When a bhikkhu desires training … this, too, is a quality that leads to … unity.
(3) “Again, a bhikkhu has few desires and he speaks in praise of the removal of desire. When a bhikkhu has few desires … this, too, is a quality that leads to … unity.
(4) “Again, a bhikkhu is not prone to anger and he speaks in praise of the removal of anger. When a bhikkhu is not prone to anger … this, too, is a quality that leads to … unity.
(5) “Again, a bhikkhu is not one who denigrates [others] and he speaks in praise of the removal of denigration. When a bhikkhu is not one who denigrates [others] … this, too, is a quality that leads to … unity. [168]
(6) “Again, a bhikkhu is not crafty and he speaks in praise of the removal of craftiness. When a bhikkhu is not crafty … this, too, is a quality that leads to … unity.
(7) “Again, a bhikkhu is not deceitful and he speaks in praise of the removal of deceitfulness. When a bhikkhu is not deceitful … this, too, is a quality that leads to … unity.
(8) “Again, a bhikkhu is inclined to attend to teachings and he speaks in praise of attending to teachings. When a bhikkhu is inclined to attend to teachings … this, too, is a quality that leads to … unity.
(9) “Again, a bhikkhu is inclined to seclusion and he speaks in praise of seclusion. When a bhikkhu is inclined to seclusion … this, too, is a quality that leads to … unity.
(10) “Again, a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality. When a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality, this, too, is a quality that leads to affection, respect, esteem, accord, and unity.
“Although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities.
“Suppose an excellent thoroughbred horse would not wish: ‘Oh, if only people would assign me a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming!’ yet people assign him a thoroughbred’s place, feed him a thoroughbred’s food, [169] and give him a thoroughbred’s grooming. For what reason? Because wise people see that he has abandoned his tricks, ploys, gambits, and wiles. So too, although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities.”
88 (8) One Who Insults2107
“Bhikkhus, when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these ten disasters. What ten? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished.2108 (4) He overestimates his good qualities, or (5) leads the spiritual life dissatisfied, or (6) commits a certain defiled offense, or (7) contracts a severe illness, or (8) goes mad and becomes mentally deranged. (9) He dies confused. (10) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these ten disasters.” [170]
89 (9) Kokālika2109
Then the bhikkhu Kokālika approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”
[The Blessed One replied:] “Do not say so, Kokālika! Do not say so, Kokālika!2110 Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”
A second time the bhikkhu Kokālika said to the Blessed One: “Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”
“Do not say so, Kokālika! … Sāriputta and Moggallāna are well behaved.”
A third time the bhikkhu Kokālika said to the Blessed One: “Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”
“Do not say so, Kokālika! Do not say so, Kokālika! Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”
Then the bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, circumambulated the Blessed One keeping the right side toward him, and departed. Not long after the bhikkhu Kokālika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans; then to the size of chickpeas; then to the size of jujube pits; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe belli fruits;2111 then to the size of ripe belli fruits. When they had grown to the size of ripe belli fruits, they burst open, [171] exuding pus and blood. He then just lay on banana leaves like a fish that had swallowed poison.
Then the independent brahmā Tudu approached the bhikkhu Kokālika,2112 stood in the air, and said to him: “Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”
“Who are you, friend?”
“I am the independent brahmā Tudu.”
“Didn’t the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See how much wrong you have done.”2113
Then the independent brahmā Tudu addressed the bhikkhu Kokālika in verse:
“When a person has taken birth
an axe is born inside his mouth
with which the fool cuts himself
by uttering wrongful speech.
“He who praises one deserving blame2114
or blames one deserving praise
casts with his mouth an unlucky throw
by which he finds no happiness.
“Slight is the unlucky throw at dice
that results in the loss of one’s wealth,
[the loss] of all, oneself included;
much worse is this unlucky throw
of harboring hate against the holy ones.
“For a hundred thousand
and thirty-six nirabbudas, plus five abbudas,2115
the slanderer of noble ones goes to hell,
having defamed them with evil speech and mind.” [172]
Then the bhikkhu Kokālika died on account of that illness, and because of his resentment against Sāriputta and Moggallāna, after death he was reborn in the red-lotus hell.2116
Then, when the night had advanced, Brahmā Sahampati, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, the bhikkhu Kokālika has died, and because of his resentment against Sāriputta and Moggallāna, after death he has been reborn in the red-lotus hell.” This is what Brahmā Sahampati said. He then paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Bhikkhus, last night, when the night had advanced, Brahmā Sahampati approached me and said to me … [as above] … He then paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
When this was said, a certain bhikkhu said to the Blessed One: “How long, Bhante, is the life span in the red-lotus hell?”2117
“The life span in the red-lotus hell is long, bhikkhu. It is not easy to count it and say it is so many [173] years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”
“Then is it possible, Bhante, to give a simile?”
“It is, bhikkhu,” the Blessed One said. “Suppose there was a Kosalan cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from it. In this manner the Kosalan cartload of twenty measures of sesamum seed might be depleted and eliminated more quickly than (1) a life in a single abbuda hell would go by. (2) One life in the nirabbuda hell is the equivalent of twenty lives in the abbuda hell; (3) one life in the ababa hell is the equivalent of twenty lives in the nirabbuda hell; (4) one life in the ahaha hell is the equivalent of twenty lives in the ababa hell; (5) one life in the aṭaṭa hell is the equivalent of twenty lives in the ahaha hell; (6) one life in the water-lily hell is the equivalent of twenty lives in the aṭaṭa hell; (7) one life in the sweet-fragrance hell is the equivalent of twenty lives in the water-lily hell; (8) one life in the blue-lotus hell is the equivalent of twenty lives in the sweet-fragrance hell; (9) one life in the white-lotus hell is the equivalent of twenty lives in the blue-lotus hell; and (10) one life in the red-lotus hell is the equivalent of twenty lives in the white-lotus hell. Now, because he harbored resentment against Sāriputta and Moggallāna, the bhikkhu Kokālika has been reborn in the red-lotus hell.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: [174]
[The four verses are identical with those just above.]
90 (10) Powers2118
Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Sāriputta, when a bhikkhu’s taints have been destroyed, how many powers does he possess by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed’?”
“Bhante, when a bhikkhu’s taints have been destroyed, he possesses ten powers by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed.’ What ten?
(1) “Here, Bhante, a bhikkhu with taints destroyed has clearly seen all conditioned phenomena as they really are with correct wisdom as impermanent. [175] This is a power of a bhikkhu with taints destroyed on the basis of which he claims [to have attained] the destruction of the taints: ‘My taints have been destroyed.’
(2) “Again, a bhikkhu with taints destroyed has clearly seen sensual pleasures as they really are with correct wisdom as similar to a charcoal pit. This is a power of a bhikkhu with taints destroyed …
(3) “Again, the mind of a bhikkhu with taints destroyed slants, slopes, and inclines to seclusion; it is withdrawn, delights in renunciation, and is entirely finished with all things that are a basis for the taints. This is a power of a bhikkhu with taints destroyed …
(4) “Again, a bhikkhu with taints destroyed has developed and well developed the four establishments of mindfulness. This is a power of a bhikkhu with taints destroyed …
(5)–(10) “Again, a bhikkhu with taints destroyed has developed and well developed the four right strivings … the four bases for psychic potency … the five spiritual faculties … the five powers [176] … the seven factors of enlightenment … the noble eightfold path. This is a power of a bhikkhu with taints destroyed on the basis of which he claims [to have attained] the destruction of the taints: ‘My taints have been destroyed.’
“Bhante, when a bhikkhu’s taints have been destroyed, he possesses these ten powers by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed.’”
2100 Also in 4:36.
2101 An expanded parallel of 8:82.
2102 I here read with Be Sati kho pana ayamāyasmā uttari karaṇīye, as against Ce and Ee Muṭṭhassati kho pana ayamāyasmā uttari karaṇīye, “This venerable one, who is muddle-minded, when there is something further to be done …” In Be sati is a present participle used in a locative absolute construction; it is totally unrelated to the noun sati meaning mindfulness. Possibly the reading muṭṭhassati arose through the influence of 10:85 §7 below.
2103 Ce repeats the exchange here once more, with the trickster telling his companion to dig still again. I follow Be and Ee, which omit this repetition.
2104 As with 10:84 §10, I prefer the Be reading.
2105 This is the name in Ce. Ee reads kālakaṃ, which could also be taken as a proper name. But Be has kālakataṃ, which means “one who has died.”
2106 Ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. Mp glosses na sāmaññāya with na samaṇadhammabhāvāya “nor to the state [or duty] of an ascetic.” Mp obviously takes sāmañña to be derived from samaṇa. However, the word sāmaññā is also an abstract noun from samāna, meaning “the same” or “similar,” and I believe this is the sense intended here. I translate it as “accord,” which agrees well with the next word, ekībhāvāya. See too p. 1791, note 1623. Mp does not gloss bhāvanāya, but in commenting on 8:2 it allows two alternatives, “meditative development” and “esteem for virtues.” In this context I have taken the latter to be intended. A Chinese parallel, MĀ 94, at T I 576a23–25, has for bhāvanāya, 
, “nor to meditative development”; and for sāmaññā, 
, “nor to obtaining the ascetic state.” Despite this agreement between Mp and MĀ 94, I still think it possible that the words were misunderstood at an early period and prefer my rendering.
2107 This partly replicates 5:211, but the difference in formulation is too prominent for it to be called an expanded parallel of the earlier sutta.
2108 With Ce, Be, and Mp (Ce and Be) I read saddhammassa na vodāyanti. Ee has the singular verb vodāyati, but the notes in Ee also refer to mss with vodāyanti. Saddhammassa should be resolved saddhammā assa. Mp: “The good qualities of the teaching, consisting in the three trainings, do not become polished for him” (sikkhāttayasaṅkhātā sāsanasaddhammā assa vodānaṃ na gacchanti).
2109 Versions of this sutta are also at SN 6:9–10 and Sn 3:10.
2110 Mā h’evaṃ Kokālika, mā h’evaṃ Kokālika. Sn p. 124 has the same reading, but SN I 150,7–8 reads: mā h’evaṃ Kokālika avaca, mā h’evaṃ Kokālika avaca.
2111 The unripe belli fruit is about the size of a peach, the ripe fruit the size of a pomegranate.
2112 The sutta refers to Tudu as a paccekabrahmā. Neither Mp nor Mp-ṭ define the term, but Spk-pṭ I 213 (VRI ed.), commenting on its occurrence at SN I 146,26–27, explains it as a brahmā who travels about alone, not as a member of an assembly (paccekabrahmā ti ca ekacārī brahmā, na parisacārī brahmāti attho). Mp says that in his past life he had been Kokālika’s preceptor. He passed away as a non-returner and was reborn in the brahmā world. When he heard that Kokālika was slandering Sāriputta and Moggallāna, he came to request him to place confidence in them.
2113 Since the Buddha had declared Tudu a non-returner, Kokālika reproaches him for reappearing in the human world. As a non-returner he does not, of course, take rebirth into the human world, but he can manifest himself before humans.
2114 The following three verses are at 4:3.
2115 In the Indian numbering system one koṭi = ten million; a koṭi of koṭis = one pakoṭi; a koṭi of pakoṭis = one koṭipakoṭi; a koṭi of koṭipakoṭis = one nahuta; a koṭi of nahutas = one ninnahuta; a koṭi of ninnahutas = one abbuda; twenty abbudas = one nirabbuda.
2116 Mp states that the red-lotus (paduma) hell is not a separate hell realm but a particular place in the great avīci hell where the duration of the torment is measured by units of padumas. The same applies to the abbuda hell, etc., mentioned below.
2117 Ce should be corrected by bringing the word dīghaṃ down a line. Thus the paragraph begins with evaṃ vutte and the question with kīva dīghaṃ nu kho bhante. The mistake is in both the printed and electronic versions of Ce.
2118 An expanded parallel of 8:28.