Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca:
Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him,
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.
“Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”
Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca:
When this was said, the Buddha said to Kokālika,
“mā hevaṁ, kokālika, mā hevaṁ, kokālika.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.
Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
Dutiyampi kho …pe…
For a second time …
tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca:
For a third time Kokālika said to the Buddha,
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”
Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca:
For a third time, the Buddha said to Kokālika,
“mā hevaṁ, kokālika, mā hevaṁ, kokālika.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.
Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi;
Not long after he left his body erupted with boils the size of mustard seeds.
sāsapamattiyo hutvā muggamattiyo ahesuṁ; muggamattiyo hutvā kaḷāyamattiyo ahesuṁ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ; kolamattiyo hutvā āmalakamattiyo ahesuṁ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṁ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ; billamattiyo hutvā pabhijjiṁsu; pubbañca lohitañca pagghariṁsu.
The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out.
Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi.
Then the mendicant Kokālika died of that illness.
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca:
Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him,
“kokāliko, bhante, bhikkhu kālaṅkato;
“Sir, the mendicant Kokālika has passed away.
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca brahmā sahampati;
That’s what the divinity Sahampati said.
idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the mendicants all that had happened.
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā …pe…
idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ padakkhiṇaṁ katvā tatthevantaradhāyī”ti.
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants said to the Buddha,
“kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti?
“Sir, how long is the lifespan in the Pink Lotus hell?”
“Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ;
“It’s long, mendicant.
taṁ na sukaraṁ saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamā kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca:
“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya.
“Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
Khippataraṁ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo.
By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo.
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo.
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko aṭaṭo nirayo.
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo.
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko kumudo nirayo.
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo.
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo.
Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell.
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo.
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo.
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Padumaṁ kho pana bhikkhu nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Purisassa hi jātassa,
“A person is born
kuṭhārī jāyate mukhe;
with an axe in their mouth.
Yāya chindati attānaṁ,
A fool cuts themselves with it
bālo dubbhāsitaṁ bhaṇaṁ.
when they say bad words.
Yo nindiyaṁ pasaṁsati,
When you praise someone worthy of criticism,
Taṁ vā nindati yo pasaṁsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṁ,
you choose a losing hand with your own mouth:
Kalinā tena sukhaṁ na vindati.
you’ll never find happiness that way.
Appamatto ayaṁ kali,
A losing hand at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahattaro kali;
What’s a really terrible hand
Yo sugatesu manaṁ padosaye.
is to hate the holy ones.
Sataṁ sahassānaṁ nirabbudānaṁ,
For a hundred thousand times a hundred million,
Chattiṁsati pañca ca abbudāni;
times five hundred and thirty-six times a thousand times ten million years
Yamariyagarahī nirayaṁ upeti,
a slanderer of noble ones goes to hell,
Vācaṁ manañca paṇidhāya pāpakaṁ.
having aimed bad words and thoughts at them.
Abhūtavādī nirayaṁ upeti,
A liar goes to hell,
Yo vāpi katvā na karomicāha;
as does one who denies what they did.
Ubhopi te pecca samā bhavanti,
Both are equal in the hereafter,
Nihīnakammā manujā parattha.
those men of base deeds.
Yo appaduṭṭhassa narassa dussati,
Whoever wrongs a man who has done no wrong,
Suddhassa posassa anaṅgaṇassa;
a pure man who has not a blemish,
Tameva bālaṁ pacceti pāpaṁ,
the evil backfires on the fool,
Sukhumo rajo paṭivātaṁva khitto.
like fine dust thrown upwind.
Yo lobhaguṇe anuyutto,
One addicted to the way of greed,
So vacasā paribhāsati aññe;
abuses others with their speech,
Asaddho kadariyo avadaññū,
faithless, miserly, uncharitable,
Macchari pesuṇiyaṁ anuyutto.
stingy, addicted to backbiting.
Mukhadugga vibhūta anariya,
Foul-mouthed, divisive, ignoble,
Bhūnahu pāpaka dukkaṭakāri;
a baby-killer, wicked, wrongdoer,
Purisanta kalī avajāta,
worst of men, cursed, base-born—
Mā bahubhāṇidha nerayikosi.
quiet now, for you are bound for hell.
Rajamākirasī ahitāya,
You stir up dust, causing harm,
Sante garahasi kibbisakārī;
when you, sinner, malign the good.
Bahūni duccaritāni caritvā,
Having done many bad deeds,
Gacchasi kho papataṁ cirarattaṁ.
you’ll go to the pit for a long time.
Na hi nassati kassaci kammaṁ,
For no-one’s deeds are ever lost,
Eti hataṁ labhateva suvāmi;
they return to their owner.
Dukkhaṁ mando paraloke,
In the next life that stupid sinner
Attani passati kibbisakārī.
sees suffering in themselves.
Ayosaṅkusamāhataṭṭhānaṁ,
They approach the place of impalement,
Tiṇhadhāramayasūlamupeti;
with its iron spikes, sharp blades, and iron stakes.
Atha tattaayoguḷasannibhaṁ,
Then there is the food, which appropriately,
Bhojanamatthi tathā patirūpaṁ.
is like a red-hot iron ball.
Na hi vaggu vadanti vadantā,
For the speakers speak not sweetly,
Nābhijavanti na tāṇamupenti;
they don’t hurry there, or find shelter.
Aṅgāre santhate sayanti,
They lie upon a spread of coals,
Ginisampajjalitaṁ pavisanti.
they enter a blazing mass of fire.
Jālena ca onahiyāna,
Wrapping them in a net,
Tattha hananti ayomayakuṭebhi;
they strike them there with iron hammers.
Andhaṁva timisamāyanti,
They come to blinding darkness,
Taṁ vitatañhi yathā mahikāyo.
which spreads about them like a fog.
Atha lohamayaṁ pana kumbhiṁ,
Next they enter a copper pot,
Ginisampajjalitaṁ pavisanti;
a blazing mass of fire.
Paccanti hi tāsu cirarattaṁ,
There they roast for a long time,
Agginisamāsu samuppilavāte.
writhing in the masses of fire.
Atha pubbalohitamisse,
Then the sinner roasts there
Tattha kiṁ paccati kibbisakārī;
in a mixture of pus and blood.
Yaṁ yaṁ disakaṁ adhiseti,
No matter where they settle,
Tattha kilissati samphusamāno.
everything they touch there hurts them.
Puḷavāvasathe salilasmiṁ,
The sinner roasts in
Tattha kiṁ paccati kibbisakārī;
worm-infested water.
Gantuṁ na hi tīramapatthi,
There’s not even a shore to go to,
Sabbasamā hi samantakapallā.
for all around are the same kind of pots.
Asipattavanaṁ pana tiṇhaṁ,
They enter the Sword-Leaf Forest,
Taṁ pavisanti samucchidagattā;
so sharp they cut their body to pieces.
Jivhaṁ balisena gahetvā,
Having grabbed the tongue with a hook,
Ārajayārajayā vihananti.
they stab it, slashing back and forth.
Atha vetaraṇiṁ pana duggaṁ,
Then they approach the impassable Vetaraṇī River,
Tiṇhadhārakhuradhāramupenti;
with its sharp blades, its razor blades.
Tattha mandā papatanti,
Idiots fall into it,
Pāpakarā pāpāni karitvā.
the wicked who have done wicked deeds.
Khādanti hi tattha rudante,
There dogs all brown and spotted,
Sāmā sabalā kākolagaṇā ca;
and raven flocks, and greedy jackals
Soṇā siṅgālā paṭigiddhā,
devour them as they wail,
Kulalā vāyasā ca vitudanti.
while hawks and crows attack them.
Kicchā vatayaṁ idha vutti,
Hard, alas, is the life here
Yaṁ jano phusati kibbisakārī;
that sinners endure.
Tasmā idha jīvitasese,
That’s why for the rest of this life
Kiccakaro siyā naro na cappamajje.
a person ought do their duty without fail.
Te gaṇitā vidūhi tilavāhā,
Experts have counted the loads of sesame
Ye padume niraye upanītā;
as compared to the Pink Lotus Hell.
Nahutāni hi koṭiyo pañca bhavanti,
For there are five times ten thousand times ten million,
Dvādasa koṭisatāni punaññā.
plus another twelve hundred times ten million years—
Yāva dukhā nirayā idha vuttā,
as painful as life is said to be in hell,
Tatthapi tāva ciraṁ vasitabbaṁ;
that’s how long one must dwell there.
Tasmā sucipesalasādhuguṇesu,
That’s why, for those who are pure, well-behaved, full of good qualities,
Vācaṁ manaṁ satataṁ parirakkhe”ti.
one should always guard one’s speech and mind.”
Kokālikasuttaṁ dasamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”
When this was said, the Buddha said to Kokālika,
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Have confidence in Sāriputta and Moggallāna,
they’re good monks.”
For a second time …
For a third time Kokālika said to the Buddha,
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”
For a third time, the Buddha said to Kokālika,
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Have confidence in Sāriputta and Moggallāna,
they’re good monks.”
Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Not long after he left his body erupted with boils the size of mustard seeds.
The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out.
Then the mendicant Kokālika died of that illness.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him,
“Sir, the mendicant Kokālika has passed away.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
That’s what the divinity Sahampati said.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened.
When he said this, one of the mendicants said to the Buddha,
“Sir, how long is the lifespan in the Pink Lotus hell?”
“It’s long, mendicant.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“But sir, is it possible to give a simile?”
“It’s possible,” said the Buddha.
“Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell.
Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell.
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.
When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.
A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.
For a hundred thousand times a hundred million,
times five hundred and thirty-six times a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.
A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.
Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.
One addicted to the way of greed,
abuses others with their speech,
faithless, miserly, uncharitable,
stingy, addicted to backbiting.
Foul-mouthed, divisive, ignoble,
a baby-killer, wicked, wrongdoer,
worst of men, cursed, base-born—
quiet now, for you are bound for hell.
You stir up dust, causing harm,
when you, sinner, malign the good.
Having done many bad deeds,
you’ll go to the pit for a long time.
For no-one’s deeds are ever lost,
they return to their owner.
In the next life that stupid sinner
sees suffering in themselves.
They approach the place of impalement,
with its iron spikes, sharp blades, and iron stakes.
Then there is the food, which appropriately,
is like a red-hot iron ball.
For the speakers speak not sweetly,
they don’t hurry there, or find shelter.
They lie upon a spread of coals,
they enter a blazing mass of fire.
Wrapping them in a net,
they strike them there with iron hammers.
They come to blinding darkness,
which spreads about them like a fog.
Next they enter a copper pot,
a blazing mass of fire.
There they roast for a long time,
writhing in the masses of fire.
Then the sinner roasts there
in a mixture of pus and blood.
No matter where they settle,
everything they touch there hurts them.
The sinner roasts in
worm-infested water.
There’s not even a shore to go to,
for all around are the same kind of pots.
They enter the Sword-Leaf Forest,
so sharp they cut their body to pieces.
Having grabbed the tongue with a hook,
they stab it, slashing back and forth.
Then they approach the impassable Vetaraṇī River,
with its sharp blades, its razor blades.
Idiots fall into it,
the wicked who have done wicked deeds.
There dogs all brown and spotted,
and raven flocks, and greedy jackals
devour them as they wail,
while hawks and crows attack them.
Hard, alas, is the life here
that sinners endure.
That’s why for the rest of this life
a person ought do their duty without fail.
Experts have counted the loads of sesame
as compared to the Pink Lotus Hell.
For there are five times ten thousand times ten million,
plus another twelve hundred times ten million years—
as painful as life is said to be in hell,
that’s how long one must dwell there.
That’s why, for those who are pure, well-behaved, full of good qualities,
one should always guard one’s speech and mind.”
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca:
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.
Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca:
“mā hevaṁ, kokālika, mā hevaṁ, kokālika.
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.
Pesalā sāriputtamoggallānā”ti.
Dutiyampi kho …pe…
tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.
Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca:
“mā hevaṁ, kokālika, mā hevaṁ, kokālika.
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.
Pesalā sāriputtamoggallānā”ti.
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi;
sāsapamattiyo hutvā muggamattiyo ahesuṁ; muggamattiyo hutvā kaḷāyamattiyo ahesuṁ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ; kolamattiyo hutvā āmalakamattiyo ahesuṁ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṁ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ; billamattiyo hutvā pabhijjiṁsu; pubbañca lohitañca pagghariṁsu.
Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi.
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca:
“kokāliko, bhante, bhikkhu kālaṅkato;
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.
Idamavoca brahmā sahampati;
idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā …pe…
idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ padakkhiṇaṁ katvā tatthevantaradhāyī”ti.
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
“kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti?
“Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ;
taṁ na sukaraṁ saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti.
“Sakkā pana, bhante, upamā kātun”ti?
“Sakkā, bhikkhū”ti bhagavā avoca:
“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya.
Khippataraṁ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo.
Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko aṭaṭo nirayo.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko kumudo nirayo.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo.
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo.
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo.
Padumaṁ kho pana bhikkhu nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.
Idamavoca bhagavā.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.
Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.
Appamatto ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahattaro kali;
Yo sugatesu manaṁ padosaye.
Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakaṁ.
Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomicāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā parattha.
Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto.
Yo lobhaguṇe anuyutto,
So vacasā paribhāsati aññe;
Asaddho kadariyo avadaññū,
Macchari pesuṇiyaṁ anuyutto.
Mukhadugga vibhūta anariya,
Bhūnahu pāpaka dukkaṭakāri;
Purisanta kalī avajāta,
Mā bahubhāṇidha nerayikosi.
Rajamākirasī ahitāya,
Sante garahasi kibbisakārī;
Bahūni duccaritāni caritvā,
Gacchasi kho papataṁ cirarattaṁ.
Na hi nassati kassaci kammaṁ,
Eti hataṁ labhateva suvāmi;
Dukkhaṁ mando paraloke,
Attani passati kibbisakārī.
Ayosaṅkusamāhataṭṭhānaṁ,
Tiṇhadhāramayasūlamupeti;
Atha tattaayoguḷasannibhaṁ,
Bhojanamatthi tathā patirūpaṁ.
Na hi vaggu vadanti vadantā,
Nābhijavanti na tāṇamupenti;
Aṅgāre santhate sayanti,
Ginisampajjalitaṁ pavisanti.
Jālena ca onahiyāna,
Tattha hananti ayomayakuṭebhi;
Andhaṁva timisamāyanti,
Taṁ vitatañhi yathā mahikāyo.
Atha lohamayaṁ pana kumbhiṁ,
Ginisampajjalitaṁ pavisanti;
Paccanti hi tāsu cirarattaṁ,
Agginisamāsu samuppilavāte.
Atha pubbalohitamisse,
Tattha kiṁ paccati kibbisakārī;
Yaṁ yaṁ disakaṁ adhiseti,
Tattha kilissati samphusamāno.
Puḷavāvasathe salilasmiṁ,
Tattha kiṁ paccati kibbisakārī;
Gantuṁ na hi tīramapatthi,
Sabbasamā hi samantakapallā.
Asipattavanaṁ pana tiṇhaṁ,
Taṁ pavisanti samucchidagattā;
Jivhaṁ balisena gahetvā,
Ārajayārajayā vihananti.
Atha vetaraṇiṁ pana duggaṁ,
Tiṇhadhārakhuradhāramupenti;
Tattha mandā papatanti,
Pāpakarā pāpāni karitvā.
Khādanti hi tattha rudante,
Sāmā sabalā kākolagaṇā ca;
Soṇā siṅgālā paṭigiddhā,
Kulalā vāyasā ca vitudanti.
Kicchā vatayaṁ idha vutti,
Yaṁ jano phusati kibbisakārī;
Tasmā idha jīvitasese,
Kiccakaro siyā naro na cappamajje.
Te gaṇitā vidūhi tilavāhā,
Ye padume niraye upanītā;
Nahutāni hi koṭiyo pañca bhavanti,
Dvādasa koṭisatāni punaññā.
Yāva dukhā nirayā idha vuttā,
Tatthapi tāva ciraṁ vasitabbaṁ;
Tasmā sucipesalasādhuguṇesu,
Vācaṁ manaṁ satataṁ parirakkhe”ti.
Kokālikasuttaṁ dasamaṁ.