Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion. For such a generation this state is hard to see, that is, specific conditionality, dependent origination. And this state too is hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome.”
Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One:
556 “Enough now with trying to teach
What I found with so much hardship;
This Dhamma is not easily understood
By those oppressed by lust and hate.
557 “Those fired by lust, obscured by darkness,
Will never see this abstruse Dhamma,
Deep, hard to see, subtle,
Going against the stream.”
As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma.
Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, thought: “Alas, the world is lost! Alas, the world is to perish, in that the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines to living at ease, not to teaching the Dhamma.” Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his joined hands in reverential salutation towards the Blessed One, and said to him: “Venerable sir, let the Blessed One teach the Dhamma; let the Fortunate One teach the Dhamma. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”
This is what Brahmā Sahampati said. Having said this, he further said this:
558 “In the past there appeared among the Magadhans
An impure Dhamma devised by those still stained.
Throw open this door to the Deathless! Let them hear
The Dhamma that the Stainless One discovered.
559 “Just as one standing on a mountain peak
Might see below the people all around,
So, O wise one, universal eye,
Ascend the palace made of the Dhamma.
Being yourself free from sorrow, behold the people
Submerged in sorrow, oppressed by birth and decay.
560 “Rise up, O hero, victor in battle!
O caravan leader, debt-free one, wander in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.”
Then the Blessed One, having understood Brahmā’s request, out of compassion for beings surveyed the world with the eye of a Buddha. As he did so, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and a few who dwelt seeing blame and fear in the other world. Just as in a pond of blue or red or white lotuses, some lotuses might be born in the water, grow up in the water, and thrive while submerged in the water, without rising up from the water; some lotuses might be born in the water, grow up in the water, and stand at an even level with the water; some lotuses might be born in the water and grow up in the water, but would rise up from the water and stand without being soiled by the water — so too, surveying the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and a few who dwelt seeing blame and fear in the other world.
Having seen this, he answered Brahmā Sahampati in verse:
561 “Open to them are the doors to the Deathless:
Let those who have ears release faith.
Foreseeing trouble, O Brahmā, I did not speak
The refined, sublime Dhamma among human beings.”
Then Brahmā Sahampati, thinking, “The Blessed One has given his consent [to my request] regarding the teaching of the Dhamma,” paid homage to the Blessed One and disappeared right there.
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “One dwells in suffering if one is without reverence and deference. Now what ascetic or brahmin can I honour and respect and dwell in dependence on?”
Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, I do not see another ascetic or brahmin more perfect in virtue than myself, whom I could honour and respect and dwell in dependence on.
“It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in concentration than myself….
“It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in wisdom than myself….
“It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in liberation than myself….
“It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honour and respect, and on whom I could dwell in dependence.
“Let me then honour, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.”
Then, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: “So it is, Blessed One! So it is, Fortunate One! Venerable sir, those who were the Arahants, the Perfectly Enlightened Ones in the past — those Blessed Ones too honoured, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Perfectly Enlightened Ones in the future — those Blessed Ones too will honour, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Perfectly Enlightened One, honour, respect, and dwell in dependence just on the Dhamma itself.”
This is what Brahmā Sahampati said. Having said this, he further said this:
562 “The Buddhas of the past,
The future Buddhas,
And he who is the Buddha now,
Removing the sorrow of many —
563 “All have dwelt, will dwell, and dwell,
Deeply revering the true Dhamma:
For the Buddhas This is a natural law.
564 “Therefore one desiring his own good,
Aspiring for spiritual greatness,
Should deeply revere the true Dhamma,
Recollecting the Buddhas’ Teaching.”
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Brahmadeva became one of the arahants.
Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Sāvatthi for alms. Walking on continuous alms round in Sāvatthi, he came to his own mother’s residence. Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahmā. Then it occurred to Brahmā Sahampati: “This brahmin lady, the Venerable Brahmadeva’s mother, has been offering a constant oblation to Brahmā. Let me approach her and stir up a sense of urgency in her.”
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared in the residence of the Venerable Brahmadeva’s mother. Then, standing in the air, Brahmā Sahampati addressed the brahmin lady in verse:
565 “Far from here, madam, is the brahmā world
To which you offer a constant oblation.
Brahmā does not eat such food, lady:
So why mumble, not knowing the path to Brahmā?
566 “This Brahmadeva, madam,
Without acquisitions, has surpassed the devas.
Owning nothing, nourishing no other,
The Bhikkhu has entered your house for alms.
567 “Gift-worthy, knowledge-master, inwardly developed,
He deserves offerings from humans and devas.
Having expelled all evil, unsullied,
Cooled at heart, he comes seeking alms.
568 “For him there is nothing behind or in front —
Peaceful, smokeless, untroubled, wishless;
He has laid down the rod towards frail and firm:
Let him eat your oblation, the choicest alms.
569 “Aloof from the crowd, with peaceful mind,
Like a nāga he fares, tamed, unstirred.
A Bhikkhu of pure virtue, well liberated in mind:
Let him eat your oblation, the choicest alms.
570 “With confidence in him, free from wavering,
Present your offering to one who deserves it.
Having seen a sage who has crossed the flood,
O madam, make merit leading to future bliss.”
571 With confidence in him, free from wavering,
She presented her offering to one who deserved it.
Having seen a sage who has crossed the flood,
The lady made merit leading to future bliss.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the following evil speculative view had arisen in Brahmā Baka: “This is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other escape superior to this.”
Then, having known with his own mind the reflection in Brahmā Baka’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that brahmā world. Brahmā Baka saw the Blessed One coming in the distance and said to him: “Come, dear sir! Welcome, dear sir! It has been a long time, dear sir, since you took the opportunity of coming here. Indeed, dear sir, this is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other escape superior to this.”
When this was said, the Blessed One said to Brahmā Baka:
“Alas, sir, Brahmā Baka is immersed in ignorance! Alas, sir, Brahmā Baka is immersed in ignorance, in so far as he will say of what is actually impermanent that it is permanent; and will say of what is actually unstable that it is stable; and will say of what is actually noneternal that it is eternal; and will say of what is actually incomplete that it is complete; and will say of what is actually perishable that it is imperishable; and with reference to [a realm] where one is born, ages, dies, passes away, and is reborn, will say thus: ‘Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn’; and when there is another escape superior to this, will say, ‘There is no other escape superior to this.’”
[Brahmā Baka:]
572 “We seventy-two, Gotama, were merit-makers;
Now we wield power, beyond birth and aging.
This, knowledge-master, is our final attainment of Brahmā.
Many are the people who yearn for us.”
[The Blessed One:]
573 “The life span here is short, not long,
Though you, Baka, imagine it is long.
I know, O Brahmā, your life span to be
A hundred thousand nirabbudas.”
[Brahmā Baka:]
574 “O Blessed One, [you say]:
‘I am the one of infinite vision
Who has overcome birth, aging, and sorrow.’
What was my ancient practice of vow and virtue?
Tell me this so I might understand.”
[The Blessed One:]
575 “You gave drink to many people
Who were thirsty, afflicted by heat:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.
576 “When people were abducted at Antelope Bank,
You released the captives being led away.
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.
577 “When a ship was seized on the river Ganges
By a fierce nāga longing for human flesh,
You freed it forcefully by a valiant act:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.
578 “I was your apprentice named Kappa;
You thought him intelligent and devout:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.”
[Brahmā Baka:]
579 “Surely you know this life span of mine;
The others too you know, thus you’re the Buddha.
Thus this blazing majesty of yours
Illumines even the brahmā world.”
5 (5) A Certain Brahmā (Another View)
At Sāvatthi. Now on that occasion the following evil speculative view had arisen in a certain brahmā: “There is no ascetic or brahmin who can come here.” Then, having known with his own mind the reflection in that brahmā’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that brahmā world. The Blessed One sat cross-legged in the air above that brahmā, having entered into meditation on the fire element.
Then it occurred to the Venerable Mahāmoggallāna: “Where now is the Blessed One dwelling at present?” With the divine eye, which is purified and surpasses the human, the Venerable Mahāmoggallāna saw the Blessed One sitting cross-legged in the air above that brahmā, having entered into meditation on the fire element. Having seen this, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahāmoggallāna stationed himself in the eastern quarter and sat cross-legged in the air above that brahmā — though lower than the Blessed One — having entered into meditation on the fire element.
Then it occurred to the Venerable Mahā-Kassapa: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Mahā-Kassapa saw the Blessed One sitting crosslegged in the air above that brahmā…. Having seen this, … the Venerable Mahā-Kassapa disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahā-Kassapa stationed himself in the southern quarter and sat cross-legged in the air above that brahmā — though lower than the Blessed One — having entered into meditation on the fire element.
Then it occurred to the Venerable Mahākappina: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Mahākappina saw the Blessed One sitting crosslegged in the air above that brahmā…. Having seen this, … the Venerable Mahākappina disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahākappina stationed himself in the western quarter and sat cross-legged in the air above that brahmā — though lower than the Blessed One — having entered into meditation on the fire element.
Then it occurred to the Venerable Anuruddha: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Anuruddha saw the Blessed One sitting cross-legged in the air above that brahmā…. Having seen this, … the Venerable Anuruddha disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Anuruddha stationed himself in the northern quarter and sat cross-legged in the air above that brahmā — though lower than the Blessed One — having entered into meditation on the fire element.
Then the Venerable Mahāmoggallāna addressed that brahmā in verse:
580 “Today, friend, do you still hold that view,
The view that you formerly held?
Do you see the radiance
Surpassing that in the brahmā world?”
581 “I no longer hold that view, dear sir,
The view that I formerly held.
Indeed I see the radiance
Surpassing that in the brahmā world.
Today how could I maintain,
‘I am permanent and eternal’?”
Then, having stirred up a sense of urgency in that brahmā, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from that brahmā world and reappeared in Jeta’s Grove.
Then that brahmā addressed one member of his assembly thus: “Come now, dear sir, approach the Venerable Mahāmoggallāna and say to him: ‘Sir Moggallāna, are there any other disciples of the Blessed One that are as powerful and mighty as Masters Moggallāna, Kassapa, Kappina, and Anuruddha?’”
“Yes, dear sir,” that member of Brahmā’s assembly replied. Then he approached the Venerable Mahāmoggallāna and asked him: “Sir Moggallāna, are there any other disciples of the Blessed One that are as powerful and mighty as Masters Moggallāna, Kassapa, Kappina, and Anuruddha?”
Then the Venerable Mahāmoggallāna addressed that member of Brahmā’s assembly in verse:
582 “Many are the disciples of the Buddha
Who are arahants with taints destroyed,
Triple-knowledge bearers with spiritual powers,
Skilled in the course of others’ minds.”
Then that member of Brahmā’s assembly, having delighted and rejoiced in the Venerable Mahāmoggallāna’s statement, approached that brahmā and told him: “Dear sir, the Venerable Mahāmoggallāna speaks thus:
583 “‘Many are the disciples of the Buddha …
Skilled in the course of others’ minds.’”
This is what that member of Brahmā’s assembly said. Elated, that brahmā delighted in his statement.
6 (6) A Brahmā World (Negligence)
At Sāvatthi. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent brahmās Subrahmā and Suddhāvāsa approached the Blessed One and stood one at each doorpost. Then the independent brahmā Subrahmā said to the independent brahmā Suddhāvāsa:
“It is not the right time, dear sir, to visit the Blessed One. The Blessed One has gone for his day’s abiding and is in seclusion. Such and such a brahmā world is rich and prosperous, and the brahmā there is dwelling in negligence. Come, dear sir, let us go to that brahmā world and stir up a sense of urgency in that brahmā.”
“Yes, dear sir,” the independent brahmā Suddhāvāsa replied. Then, just as quickly as a strong man might extend his drawnin arm or draw in his extended arm, the independent brahmās Subrahmā and SuddhāvāSa-disappeared in front of the Blessed One and reappeared in that brahmā world. That brahmā saw those brahmās coming in the distance and said to them: “Now where are you coming from, dear sirs?”
“We have come, dear sir, from the presence of the Blessed One, the Arahant, the Perfectly Enlightened One. Dear sir, you should go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”
When this was said, that brahmā refused to accept their advice. Having created a thousand transformations of himself, he said to the independent brahmā Subrahmā: “Do you see, dear sir, how much power and might I have?”
“I see, dear sir, that you have so much power and might.” “But, dear sir, when I am so powerful and mighty, what other ascetic or brahmin should I go to attend upon?”
Then the independent brahmā Subrahmā, having created two thousand transformations of himself, said to that brahmā: “Do you see, dear sir, how much power and might I have?”
“I see, dear sir, that you have so much power and might.” “That Blessed One, dear sir, is still more powerful and mighty
than both you and I. You should go, dear sir, to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”
Then that brahmā addressed the independent brahmā Subrahmā in verse:
584 “Three [hundred] supaṇṇas, four [hundred] geese,
And five hundred falcons:
This palace, O Brahmā, of the meditator shines
Illuminating the northern quarter.”
[The independent brahmā Subrahmā:]
585 “Even though that palace of yours shines
Illuminating the northern quarter,
Having seen form’s flaw, its chronic trembling,
The wise one takes no delight in form.”
Then the independent brahmās Subrahmā and Suddhāvāsa, having stirred up a sense of urgency in that brahmā, disappeared right there. And on a later occasion that brahmā went to attend upon the Blessed One, the Arahant, the Perfectly Enlightened One.
At Sāvatthi. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent brahmās Subrahmā and Suddhāvāsa approached the Blessed One and stood one at each doorpost. Then, referring to the Bhikkhu Kokālika, the independent brahmā Subrahmā recited this verse in the presence of the Blessed One:
586 “What wise man here would seek to define
An immeasurable one by taking his measure?
He who would measure an immeasurable one
Must be, I think, an obstructed worldling.”
At Sāvatthi…. (as above) … Then, referring to the Bhikkhu Katamorakatissaka, the independent brahmā Suddhāvāsa recited this verse in the presence of the Blessed One:
587 “What wise man here would seek to define
An immeasurable one by taking his measure?
He who would measure an immeasurable one
Must be, I think, an obstructed moron.”
At Sāvatthi. Now on that occasion the Bhikkhu Kokālika was sick, afflicted, gravely ill. Then, when the night had advanced, the independent brahmā Tudu, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Bhikkhu Kokālika. Having approached, he stood in the air and said to the Bhikkhu Kokālika: “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 nonreturner, friend? Then why have you come back here? See how far you have transgressed.”
[Brahmā Tudu:]
588 “When a person has taken birth
An axe is born inside his mouth
With which the fool cuts himself
Uttering defamatory speech.
589 “He who praises one deserving blame,
Or blames one deserving praise,
Casts with his mouth an unlucky throw
By which he finds no happiness.
590 “Trifling is the unlucky throw
That brings the loss of wealth at dice,
[The loss] of all, oneself included;
Worse by far — this unlucky throw
Of harbouring hate against the fortunate ones.
591 “For a hundred thousand nirabbudas
And thirty-six more, and five abbudas,
The maligner of noble ones goes to hell,
Having set evil speech and mind against them.”
At Sāvatthi. Then the Bhikkhu Kokālika approached the Blessed One, paid homage to him, sat down to one side, and said: “Venerable sir, Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.”
When this was said, the Blessed One said to the Bhikkhu Kokālika: “Do not speak thus, Kokālika! Do not speak thus, Kokālika! Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”
A second time the Bhikkhu Kokālika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.” And a second time the Blessed One said to the Bhikkhu Kokālika: “Do not speak thus, Kokālika!… Sāriputta and Moggallāna are well behaved.”
A third time the Bhikkhu Kokālika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.” And a third time the Blessed One said to the Bhikkhu Kokālika: “Do not speak thus, Kokālika!… Sāriputta and Moggallāna are well behaved.”
Then the Bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. 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 stones; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe beluva fruits; then to the size of ripe beluva fruits. When they had grown to the size of ripe beluva fruits, they burst open, exuding pus and blood. Then, on account of that illness, the Bhikkhu Kokālika died, and because he had harboured animosity towards Sāriputta and Moggallāna, after his death he was reborn in the Paduma hell.
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: “Venerable sir, the Bhikkhu Kokālika has died, and because he harboured animosity towards Sāriputta and Moggallāna, after his death he has been reborn in the Paduma hell.” This is what Brahmā Sahampati said. Having said this, he paid homage to the Blessed One and, keeping him on his right, he disappeared right there.
Then, when the night had passed, the Blessed One addressed the Bhikkhus thus: “Bhikkhus, last night, when the night had advanced, Brahmā Sahampati approached me and said to me:… (as above) … Having said this, he paid homage to me and, keeping me on his right, he disappeared right there.”
When this was said, a certain Bhikkhu said to the Blessed One: “Venerable sir, how long is the life span in the Paduma hell?”
“The life span in the Paduma hell is long, Bhikkhu. It is not easy to count it and say it is so many 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 to give a simile, venerable sir?”
“It is possible, Bhikkhu. Suppose, Bhikkhu, there was a Kosalān cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from there. That Kosalān cartload of twenty measures of sesamum seed might by this effort be depleted and eliminated more quickly than a single Abbuda hell would go by. Twenty Abbuda hells are the equivalent of one Nirabbuda hell; twenty Nirabbuda hells are the equivalent of one Ababa hell; twenty Ababa hells are the equivalent of one Aṭaṭa hell; twenty Aṭaṭa hells are the equivalent of one Ahaha hell; twenty Ahaha hells are the equivalent of one Kumuda hell; twenty Kumuda hells are the equivalent of one Sogandhika hell; twenty Sogandhika hells are the equivalent of one Uppala hell; twenty Uppala hells are the equivalent of one PuṇḍarIka hell; and twenty PuṇḍarIka hells are the equivalent of one Paduma hell. Now, Bhikkhu, the Bhikkhu Kokālika has been reborn in the Paduma hell because he harboured animosity towards Sāriputta and Moggallāna.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
592–95 “When a person has taken birth
… (verses = 588–91) …
Having set evil speech and mind against them.”