81. At one time The Blessed One was living on the bank of the Gaggara pond. Venerable Vahana approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir from how many things is the Thus Gone One free, detached, released and abide with an unrestricted mind?

ßVahana, the Thus Gone One is free, detached, released and abide with an unrestricted mind in these ten things. What ten?

Vahana, the Thus Gone One is free, detached, released and abide with an unrestricted mind in matter,....re... in feelings, ....re...in perceptions,...re....in determinations, ...re...in consciousness, ...re... in birth, ...re...in decay, ....re...in death, ....re...in unpleasantness and the Thus Gone One is free, detached, released and abide with an unrestricted mind in defilements. Vahana, like a blue lotus, white lotus or a red lotus born and developed in the water stand out, gone beyond the water not soiled by the water, in the same manner

the Thus Gone One is free, detached, released and abide with an unrestricted mind in these ten things.

82. Venerable ânanda approached The Blessed One, worshipped, sat on a side and The Blessed One said:

ßânanda, the bhikkhu without faith should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the unvirtuous bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the not learned bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the unruly bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the bhikkhu with evil friendship should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the lazy bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the forgetful bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the dissatisfied bhikkhu should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the bhikkhu with evil desires should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the bhikkhu with wrong view should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the bhikkhu endowed with these ten things should grow, develop and increase in this dispensaton is not a possibility.

ânanda, the bhikkhu with faith should grow, develop and increase in this dispensaton is a possibility.

ânanda, the virtuous bhikkhu should grow, develop and increase in this dispensaton is a possibility.

ânanda, the learned bhikkhu should grow, develop and increase in this dispensaton is a possibility.

ânanda, the suave bhikkhu should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu with spiritual friendship should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu with aroused effort should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu with established mindfulness should grow, develop and increase in this dispensaton is a possibility.

ânanda, the satisfied bhikkhu should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu with few desires should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu with right view should grow, develop and increase in this dispensaton is a possibility.

ânanda, the bhikkhu endowed with these ten things should grow, develop and increase in this dispensaton is a possibility.

83. Veneràble Punniya approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir, why do I understand the Teaching of the Thus Gone One on a certain day and not understand the Teaching of the Thus Gone One on another day?

ßPunniya, the bhikkhu has faith, does not approach, with that much, the Teaching of the Thus Gone One is not understood. Punniya, when the bhikkhu has faith and approaches, then the Teaching of the Thus Gone One is understood.

Punniya, when the bhikkhu has faith, approaches, does not associate,....re.... associates, does not question, ...re .... questions, does not listen attentively, ...re....listens to the Teaching attentively, does not bear the Teaching....re.... bears the Teaching, does not search meanings in the Teaching...re.... searches meanings in the Teaching, knowing the Teaching and the meanings does not lead a life accordingly....re....Knowing the Teaching and meaning leads a life accordingly, does not talk good polite words to explain the meaning to others ....re.... Talks good polite words and explains the meaning to others, does not advise, incite and make the hearts of the co-associates light, until then the Teaching of the Thus Gone One is not understood.

Punniya, when the bhikkhu has faith, approaches, associates, questions, listens to the Teaching attentively, bears the Teaching, searches meanings in the Teaching and Knowing the Teaching and meaning leads a life accordingly, Talks good polite words and explains the meaning to others, advises, incites and makes the hearts of the co-associates light, then the Teaching of the Thus Gone One is thoroughly understood.

84. Venerable Mahàmoggallàna addressed the bhikkhus:

ßHere, friends, a bhikkhu would declare: 'Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.' Then the Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.

The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind as to why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

The venerable one is angry, and abides with a mind overcome by anger. A mind overcome by anger is decrease in the dispensation, declared by the thus Gone One

The venerable one is grudging, and abides with a mind overcome by grudges. A mind overcome by grudges is decrease in the dispensation, declared by the thus Gone One

The venerable one is hypocritical, and abides with a mind overcome by hypocrisy A hypocritical mind is decrease in the dispensation, declared by the thus Gone One

The venerable one is malicious, and abides with a mind overcome by malice. A mind overcome by malice is decrease in the dispensation, declared by the thus Gone One

The venerable one is jealous, and abides with a mind overcome by jealousy. A mind overcome by jealousy is decrease in the dispensation, declared by the thus Gone One

The venerable one is selfish, and abides with a mind overcome by selfishness. A mind overcome by selfishness is decrease in the dispensation, declared by the thus Gone One

The venerable one is crafty, and abides with a mind overcome by craftiness. A mind overcome by craftiness is decrease in the dispensation, declared by the thus Gone One

The venerable one is deceptive, and abides with a mind overcome by deception. A mind overcome by deception is decrease in the dispensation, declared by the Thus Gone One

The venerable one has evil desires and abides with a mind overcome by evil desires. A mind overcome by evil desires is decrease in the dispensation, declared by the thus Gone One

The venerable one should further become wakeful to gain the lowest distinction before the end A miserable end is decrease in the dispensation, declared by the thus Gone One.

Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility

85. At one time venerable Mahacunda lived in Ceti, in his native land. Venerable Mahacunda addressed the bhikkhus from there:

ßHere, friends, the bhikkhu boasts much of his attainments-'I attain to and rise from the first higher state of mind. I attain to and rise from the second higher state of mind. I attain to and rise from the third higher state of mind. I attain to and rise from the fourth higher state of mind. I attain to and rise from the sphere of space. I attain to and rise from the sphere of consciousness. I attain to and rise from the sphere of nothingness. I attain to and rise from the sphere of neither perception nor non-perception. I abide in the cessation of perceptions and feelings, and rise from it.

Then the Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others, questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement in the the mental faculties of others, reads his mind as to why the venerable one boasted- `I attain to and rise from the first higher state of the mind......re..... I abide in the cessation of perceptions and feelings and rise from it.?.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

Since long the venerable one has been inconsistent in his virtues, with broken, fissured and spotted virtues. The venerable one is not virtuous, lack of virtues is decrease in the dispensation of the Thus Gone One.

The venerable one is without faith. Lack of faith is decrease in the dispensation of the Thus Gone One.

The venerable one has learnt little and is not well behaved. Little learning is decrease in the dispensation of the Thus Gone One.

The venerable one is unruly, unruliness is decrease in the dispensation of the Thus Gone One.

The venerable one associates evil friends. Evil friendship is decrease in the dispensation of the Thus Gone One.

The venerable one is lazy.. Laziness is decrease in the dispensation of the Thus Gone One.

The venerable one is forgetful. Forgetfulness is decrease in the dispensation of the Thus Gone One.

The venerable one is a deceit. Deceitfulness is decrease in the dispensation of the Thus Gone One.

The venerable one is hard to support. To be supported with difficulty is decrease in the dispensation of the Thus Gone One.

The venerable one is not wise. Lack of wisdom is decrease in the dispensation of the Thus Gone One.

Friends, it is like someone telling his friend, `Friend, when you need money ask me, I will give you money. When the need arises he goes to his friend for money and tells him, give me some money. His friend says: Friend, dig here. The other one digging for the money does not find it and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies, dig here and find it and shows a second plce to dig. Digging there too he does not find the money and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies, dig here and find it and shows a third plce to dig. Digging there too he does not find the money. and says: Friend, you told me lies, there is no money. The other says, Friend, I did not tell lies,.it is a derangement in my mind'.

In the same manner, friends, the bhikkhu boasts much of his attainments-'I attain to and rise from the first higher state of mind. I attain to and rise from the second higher state of mind. I attain to and rise from the third higher state of mind. I attain to and rise from the fourth higher state of mind. I attain to and rise from the sphere of space. I attain to and rise from the sphere of consciousness. I attain to and rise from the sphere of nothingness. I attain to and rise from the sphere of neither perception nor non-perception. I abide in the cessation of perceptions and feelings, and rise from it.

Then the Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others, questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement in the mental faculties of others, reads his mind as to why the venerable one boasted- `I attain to and rise from the first higher state of the mind......re..... I abide in the cessation of perceptions and feelings and rise from it.?.

The Thus Gone One or a disciple of the Thus Gone One or sosmeone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

Since long the venerable one has been inconsistent in his virtues, with broken, fissured and spotted virtues. The venerable one is not virtuous, lack of virtues is decrease in the dispensation of the Thus Gone One.

The venerable one is without faith. Lack of faith is decrease in the dispensation of the Thus Gone One.

The venerable one has learnt little and is not well behaved. Little learning is decrease in the dispensation of the Thus Gone One.

The venerable one is unruly, unruliness is decrease in the dispensation of the Thus Gone One.

The venerable one associates evil friends. Evil friendship is decrease in the dispensation of the Thus Gone One.

The venerable one is lazy.. Laziness is decrease in the dispensation of the Thus Gone One.

The venerable one is forgetful. Forgetfulness is decrease in the dispensation of the Thus Gone One.

The venerable one is a deceit. Deceitfulness is decrease in the dispensation of the Thus Gone One.

The venerable one is hard to support. To be supported with difficulty is decrease in the dispensation of the Thus Gone One.

The venerable one is not wise. Lack of wisdom is decrease in the dispensation of the Thus Gone One.

Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility

86. At one time venerable Mahakassapa was abiding in the squirrels' sanctuary in the bamboo grove in Rajagaha. Venerable Mahakassapa addressed the bhikkhus from there

ßHere, friends, the bhikkhu declares: `Birth is destroyed, the holy life is lived, my duties are done. I know there is nothing more to wish.' Here, friends, a bhikkhu would declare: 'Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.' Then the Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, and clever in knowing the minds of others, the range of movement of the mental faculties of others questions, asks for reasons and studies together with him. Then he finds himself barren, crushed to bits and in misfortune.

The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind to see why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

The venerable one is conceited, on account of conceit perceives, the not realized is realized, the not done is done and the not attained is attained. It is on account of conceit that he declares. `Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish. '

The Thus Gone One or a disciple of the Thus Gone One, or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others reads his mind to see why the venerable one declared- Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish?.

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

The venerable one is learned, bears and accumulates the Teaching that is good at the beginning, middle and end, full of meaning even in the letters and completely declaring the pure and complete holy life. That Teaching he recites and experiencing it with the mind penetrates it and straightens his view. Therefore the venerable one is conceited, on account of conceit perceives, the not realized is realized, the not done is done and the not attained is attained. It is on account of conceit that he declares. `Birth is destroyed, the holy life is lived, what should be done is done. I know, there is nothing more to wish.'

The Thus Gone One or a disciple of the Thus Gone One or someone clever in attaining the higher states of the mind, clever in knowing the minds of others, the range of movement of the mental faculties of others cognizing his mind knows:

The venerable one is covetous and abides with a coveting mind, for most of the time. The mind overome by covetousness is decrease in the dispensation declared by the Thus Gone One.

The venerable one is angry and abides with an angry mind, for most of the time. The mind overome by anger is decrease in the dispensation declared by the Thus Gone One.

The venerable one abides with sloth and torpor, for most of the time. The mind overome by sloth and torpor is decrease in the dispensation declared by the Thus Gone One.

The venerable one is unbalanced and abides with an unbalanced mind, for most of the time. The unbalanced mind is decrease in the dispensation declared by the Thus Gone One.

The venerable one has doubts and abides with a doubting mind, for most of the time. The mind with doubts is decrease in the dispensation declared by the Thus Gone One.

The venerable one is fond of activity and abides attached to activity for most of the time. The attachment to activity is decrease in the dispensation declared by the Thus Gone One.

The venerable one is fond of talking and abides talking for most of the time. The attachment to talk is decrease in the dispensation declared by the Thus Gone One.

The venerable one is fond of sleep and abides attached to sleep for most of the time. The attachment to sleep is decrease in the dispensation declared by the Thus Gone One.

The venerable one is fond of company and abides attached to company for most of the time. The attachment to company is decrease in the dispensation declared by the Thus Gone One..

The venerable one should further become wakeful to gain the lowest distinction before the end A miserable end is decrease in the dispensation, declared by the thus Gone One.

Friends, the bhikkhu without dispelling these ten things should grow, develop and increase in this dispensaton is not a possibility. Friends, the bhikkhu dispelling these ten things should grow, develop and increase in this dispensaton is a possibility

87. òhe Blessed One addressed the bhikkhus on account of a bhikkhu who had passed away.

ßHere, bhikkhus, the bhikkhu is one who settles disputes, he does not praise the settling of disputes. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu does not like the training, he does not talk in praise of the training.òhis thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu is with evil desires, he does not praise the training of desires. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu is with anger, he does not praise the training to dispel anger. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu is merciless, he does not praise the training to dispel mercilessness. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu is crafty, he does not praise the training to dispel craftiness. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu is deceptive, he does not praise the training to dispel deception. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu does not attend carefully to his thoughts, he does not praise the careful attention to thoughts. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu does not seclude the mind, does not praise the seclusions of the mind. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Again, bhikkhus, the bhikkhu does not give a friendly welcome to co-associates in the holy life, he does not praise the friendly welcome. This thing conduces to non-agreeability, non-reverence, non-development inequality and non-unity.

Bhikkhus, however much that bhikkhu should desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life do not revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is not free from those demeritorious things.

Just as an inferior horse would desire in many ways-'May people think I am a thoroughbred! May I be fed with the food of a thoroughbred! May I be massaged like a thoroughbred! Yet those people do not think he is a thoroughbred. Do not feed him with the food of a thoroughbred. Do not give him the message given to a thoroughbred. What is the reason? The wise people know his craftinesses, fraud and crooked ways not dispelled. In the same manner bhikkhus, however much that bhikkhu should desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life do not revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is not free from those demeritorious things.

Here, bhikkhus, the bhikkhu does not settle disputes, he praises the settling of disputes. This thing conduces to agreeability,reverence, development equality and unity.

Again, bhikkhus, the bhikkhu likes the training, and talks in praise of the training.òhis thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu is with few desires, and praises the training for few desires. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu is without anger and praises the training to dispel anger. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu is merciful, he praises the training to dispel mercilessness. This thing conduces to agreeability, reverence,development equality and unity.

Again, bhikkhus, the bhikkhu is not crafty, praise the training to dispel craftiness. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu is not deceptive, praises the training to dispel deception. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu is careful about his thoughts, he praises the careful attention to thoughts. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu secludes his mind and praises the seclusions of the mind. This thing conduces to agreeability, reverence, development equality and unity.

Again, bhikkhus, the bhikkhu gives a friendly welcome to co-associates in the holy life and praises the friendly welcome. This thing conduces to agreeability, reverence, development equality and unity.

Bhikkhus, even if that bhikkhu did not desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is free from those demeritorious things.

Just as a thoroughbred horse even if he did not desire -'May people think I am a thoroughbred! May I be fed with the food of a thoroughbred! May I be massaged like a thoroughbred! Yet those people think he is a thoroughbred. Feed him with the food of a thoroughbred. Give him the message given to a thoroughbred. What is the reason? The wise people know his craftinesses, fraud and crooked ways are dispelled. In the same manner bhikkhus, even if the bhikkhu did not desire, may the co-associates in the holy life revere me, honour me, esteem me and worship me, the co-associates in the holy life revere him, honour him, esteem, him and worship him. What is the reason? The wise co-associates in the holy life see that he is free from those demeritorious things.

88. ßBhikkhus, the bhikkhu who abuses and rebukes noble co-associates in the holy life should fall to one or the other of these ten disasters is a possibility. What ten?

He does not realize the not yet realized, the realized decreases, does not purify through the Teaching. becomes conceited in the Teaching, or lives the holy life discontented, or he does some fault and gets defiled, or a serious illness comes upon him, or his mind becomes deranged, dies confused and after death is born in loss, in decrease, in hell. Bhikkhus, the bhikkhu who abuses and rebukes noble co-associates in the holy life should fall to one or the other of these ten disasters is a possibility.

89. Then the bhikkhu Kokalika approached The Blessed One, worshipped, sat on a side and said: ßVenerable sir, Sàriputta and Moggallàna are under the influence of evil desires.

ßKokalika, do not say so! Sàriputta and Moggallàna are well behaved! Arouse pleasant thoughts towards them.

For the second time the bhikkhu Kokalika said to The Blessed One, ßVenerable sir, whatever The Blessed One says, Sàriputta and Moggallàna are under the influence of evil desires.

ßKokalika, do not say so! Sàriputta and Moggallàna are well behaved! Arouse pleasant thoughts towards them.

For the third time the bhikkhu Kokalika said to The Blessed One, ßVenerable sir, however much they may be truthful and trustworthy to The Blessed One, Sàriputta and Moggallàna are under the influence of evil desires.

ßKokalika, do not say so! Sàriputta and Moggallàna are well behaved! Arouse pleasant thoughts towards them.

Then the bhikkhu Kokalika got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon afterwards, his body was covered with a rash the size of mustard seeds, then the boils became the size of green peas, later they became the size of chick peas, then they became the size of the seeds of the jujube, later they became the size of the jujube. Then they became the size of the fruit emblic myrobalan and the size of the wood apple. Then they burst and pus and blood oozed. He slept on banana leaves like festering flesh

Then the independent brahma, Taru approached the bhikkhu Kokalika established in space said: Kokalika, develop pleasant thoughts towards Sàriputta and Moggallàna! They are well behaved.

ßFriend, who are you?

ßI am the independent brahma Taru

ßFriend, weren't you declared a non-returner by The Blessed One? Do you see how you intrude here.

Then the independent brahma Taru recited a verse to the bhikkhu Kokalika:

ßTo man a dagger is born in the mouth, saying evil words with it,

The fool destroys himself, by praising the blameworthy,

Blaming the praiseworthy. He choses bad luck and does not feel pleasant.

A gambler losing all his wealth and himself, is nothing compared to

Developing a defiled mind towards well gone ones.

Blaming noble ones, with defiled words and thoughts causes births in,

Hundred thousand Nirabbuda hells and five sixty hundred Abbuda hells.

Bhikkhu Kokalika died from that ailment and was born in the Paduma hell for developing a defiled mind towards Sàriputta and Moggallàna.

Then brahma Sahampati, when the night was far gone, illuminating the whole of Jeta's grove approached The Blessed One, worshipped and standing on a side said:

ßVenerable sir, the bhikkhu Kokalika has died and is born in the Paduma hell, owing to developing a defiled mind towards Sàriputta and Moggallàna. Then Brahma Sahampati worshipped, circumambulated The Blessed One and disappeared from there.

At the end of that night The Blessed One addressed the bhikkhus:

ßBhikkhus, when the night was far gone, illuminating the whole of Jeta's grove Brahma Sahampati approached me, worshipped and standing on a side said:

ßVenerable sir, the bhikkhu Kokalika has died and is born in the Paduma hell, owing to developing a defiled mind towards Sàriputta and Moggallàna. Then Brahma Sahampati worshipped, circumambulated me and disappeared from there.

When this was said a certain bhikkhu said to The Blessed One: ßVenerable sir, how long is the life span in the Paduma hell?

ßBhikkhu, the life span in the Paduma hell is difficult to enumerate, as it is this amount of years, or this amount of hundred years, or this amount of thousand years, or this amount o hundred thousand years.

ßVenerable sir, could a comparison be given?

ßBhikkhu, a comparison could be given. Bhikkhu, there is a man with twenty cart loads of sesame.by the Kosala measure. He throws out one seed of sesame at the end of a hundred years and throws another, at the end of another hundred years. In this manner the twenty cart loads of sesame would finish and come to an end but not the span of, one Abuda hell.

Bhikkhu, twenty of these Abuda hell spans is equal to one Nirabbuda hell span. Bhikkhu, twenty of these Nirabbuda hell spans is equal to one Ababa hell span. Bhikkhu, twenty of these Ababa hell spans is equal to one Atata hell span. Bhikkhu, twenty of these Atata hell spans is equal to one Ahaha hell span. Bhikkhu, twenty of these Ahaha hell spans is equal to one Kumudu hell span. Bhikkhu, twenty of these Kumudu hell spans is equal to one Sogandhika hell span. Bhikkhu, twenty of these Sogandhika hell spans is equal to one Uppalaka hell span. Bhikkhu, twenty of these Uppalaka hell spans is equal to one Pundirika hell span. Bhikkhu, twenty of these Pundirika hell spans is equal to one Paduma hell span. Bhikkhu, the bhikkhu Kokalika fell into the Paduma hell for developing an unpleasant mind towards Sàriputta and Moggallàna. The Blessed One further said:

ßTo man a dagger is born in the mouth, saying evil words with it,

The fool destroys himself, by praising the blameworthy,

Blaming the praiseworthy. He choses bad luck and does not feel pleasant.

A gambler losing all his wealth and himself, is nothing compared to

Developing a defiled mind towards well gone ones.

Blaming noble ones, with defiled words and thoughts causes births in,

Hundred thousand Nirabbuda hells and five sixty hundred Abbuda hells.

90. òhen venerable Sàriputta approached The Blessed One, worshipped and sat on a side and The Blessed One said:

ßSàriputta, how many powers has the bhikkhu who has destroyed desires, endowed with which powers the bhikkhu who has destroyed desires could acknowledge, my desires are destroyed?

ßVenerable sir, the bhikkhu who has destroyed desires, is endowed with ten powers and acknowledges my desires are destroyed. What ten?

Venerable sir, the bhikkhu who has destroyed desires, wisely sees impermanence in all determinations as it really is. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.

Again, venerable sir, the bhikkhu who has destroyed desires wisely sees sensuality as a pit of burning charcoal, as it really is. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.

Again, venerable sir, the mind of the bhikkhu who has destroyed desires bends, slopes and inclines to reach seclusion, attached to non -sensuality destroys those things for which there is a fall for desires. The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.

Again, venerable sir, the four establishments of mindfulness are well-developed in the bhikkhu who has destroyed desires The bhikkhu who has destroyed desires with this power acknowledges, my desires are destroyed.

Again, venerable sir, the bhikkhu who has destroyed desires, is thoroughly developed in the four right endeavours,....re...ñhe four psychic powers, ...re...ñhe five mental faculties, ....re... the five powers, ...re..ñhe seven enlightenment factors, ....re...and the noble eightfold path The bhikkhu who has destroyed desires with this power of developing the noble eightfold path acknowledges, my desires are destroyed.

Venerable sir, the bhikkhu who has destroyed desires, endowed with these ten powers acknowledges my desires are destroyed.