--- title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 16 of 35 url: https://scriptura.si/works/pali-anguttara-nikaya-10/16/ cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 16. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/16/" --- # Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta *The Buddha, tr. Bhikkhu Sujato* Teachings grouped in tens: ten perceptions, ten wholesome ways of action, the ten powers of the Realized One. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 16. Senior Mendicants · AN 10.87–10.90 Source: https://scriptura.si/works/pali-anguttara-nikaya-10/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/16/#p-N [¶0] AN 10.87 · Disciplinary Issues > Pali: AN 10.87 · Nappiyasutta [¶1] There the Buddha addressed the mendicants concerning the mendicant Kalandaka: > Pali: Tatra kho bhagavā kālaṅkataṁ bhikkhuṁ ārabbha bhikkhū āmantesi: [¶2] “Mendicants!” > Pali: “bhikkhavo”ti. [¶3] “Venerable sir,” they replied. The Buddha said this: > Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: [¶4] “Firstly, a mendicant raises disciplinary issues and doesn’t praise the settling of disciplinary issues. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity. > Pali: “Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶5] Furthermore, a mendicant is not eager to train, and doesn’t praise taking up the training. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶6] Furthermore, a mendicant has corrupt wishes, and doesn’t praise getting rid of wishes. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶7] Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶8] Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶9] Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶10] Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶11] Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶12] Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶13] Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity. > Pali: Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. [¶14] Even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities. > Pali: Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti. [¶15] Suppose a wild colt was to wish: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints. In the same way, even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities. > Pali: Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti. [¶16] Next, a mendicant doesn’t raise disciplinary issues and praises the settling of disciplinary issues. This quality conduces to fondness, respect, esteem, harmony, and unity. > Pali: Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. [¶17] Furthermore, a mendicant is eager to train, and praises taking up the training. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. [¶18] Furthermore, a mendicant has few desires, and praises getting rid of desires. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶19] Furthermore, a mendicant is not irritable, and praises getting rid of anger. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶20] Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶21] Furthermore, a mendicant isn’t devious, and praises getting rid of deviousness. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶22] Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶23] Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶24] Furthermore, a mendicant is in retreat, and praises retreat. … > Pali: Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. [¶25] Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. This quality conduces to fondness, respect, esteem, harmony, and unity. > Pali: Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. [¶26] Even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities. > Pali: Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti. [¶27] Suppose a fine thoroughbred never wished: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints. > Pali: Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti. [¶28] In the same way, even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.” > Pali: Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti. [¶29] > Pali: Sattamaṁ. [¶30] AN 10.88 · An Abuser > Pali: AN 10.88 · Akkosakasutta [¶31] “Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten? They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities. Or they lead the spiritual life dissatisfied. Or they commit a corrupt offense. Or they contract a severe illness. Or they go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters.” > Pali: “Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ ṭhānametaṁ avakāso yaṁ so dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya. Katamesaṁ dasannaṁ? Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so imesaṁ dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyyā”ti. [¶32] > Pali: Aṭṭhamaṁ. [¶33] AN 10.89 · With Kokālika > Pali: AN 10.89 · Kokālikasutta [¶34] 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.” > Pali: 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. [¶35] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” > Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. [¶36] For a second 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.” > Pali: Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. [¶37] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” > Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. [¶38] 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.” > Pali: Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. [¶39] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” > Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. [¶40] 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. He just laid down on banana leaves like a poisoned fish. > Pali: Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā tiṇḍukamattiyo ahesuṁ, tiṇḍukamattiyo hutvā, beḷuvasalāṭukamattiyo ahesuṁ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu, pubbañca lohitañca pagghariṁsu. So sudaṁ kadalipattesu seti macchova visagilito. [¶41] Then Tudu the independent divinity went to Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.” > Pali: Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṁ bhikkhuṁ etadavoca: “pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. [¶42] “Who are you, reverend?” > Pali: “Kosi tvaṁ, āvuso”ti? [¶43] “I am Tudu the independent divinity.” > Pali: “Ahaṁ turū paccekabrahmā”ti. [¶44] “Didn’t the Buddha declare you a non-returner? So what then are you doing back here? See how far you have strayed!” > Pali: “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa yāvañca te idaṁ aparaddhan”ti. [¶45] Then Tudu addressed Kokālika in verse: > Pali: Atha kho turū paccekabrahmā kokālikaṁ bhikkhuṁ gāthāhi ajjhabhāsi: [¶46] “A person is born with an axe in their mouth. A fool cuts themselves with it when they say bad words. > Pali: “Purisassa hi jātassa, kuṭhārī jāyate mukhe; Yāya chindati attānaṁ, bālo dubbhāsitaṁ bhaṇaṁ. [¶47] 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. > Pali: Yo nindiyaṁ pasaṁsati, Taṁ vā nindati yo pasaṁsiyo; Vicināti mukhena so kaliṁ, Kalinā tena sukhaṁ na vindati. [¶48] 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. > Pali: Appamattako ayaṁ kali, Yo akkhesu dhanaparājayo; Sabbassāpi sahāpi attanā, Ayameva mahattaro kali; Yo sugatesu manaṁ padūsaye. [¶49] 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.” > Pali: Sataṁ sahassānaṁ nirabbudānaṁ, Chattiṁsati pañca ca abbudāni; Yamariyagarahī nirayaṁ upeti, Vācaṁ manañca paṇidhāya pāpakan”ti. [¶50] Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. > Pali: Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajjati sāriputtamoggallānesu cittaṁ āghātetvā. [¶51] 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.” > Pali: 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. [¶52] That is what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. > Pali: Idamavoca brahmā sahampati. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. [¶53] Then, when the night had passed, the Buddha told the mendicants all that had happened. > Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca: ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. [¶54] > Pali: Idamavoca, bhikkhave, brahmā sahampati. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. [¶55] When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?” > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīva dīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? [¶56] “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.” > Pali: “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ. Na taṁ sukaraṁ saṅkhātuṁ: ‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti. [¶57] “But sir, is it possible to give a simile?” > Pali: “Sakkā pana, bhante, upamaṁ kātun”ti? [¶58] “It’s possible,” said the Buddha. > Pali: “Sakkā, bhikkhū”ti bhagavā avoca: [¶59] “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.” > Pali: “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. [¶60] That is what the Buddha said. Then the Holy One, the Teacher, went on to say: > Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: [¶61] “A person is born with an axe in their mouth. A fool cuts themselves with it when they say bad words. > Pali: “Purisassa hi jātassa, kuṭhārī jāyate mukhe; Yāya chindati attānaṁ, bālo dubbhāsitaṁ bhaṇaṁ. [¶62] 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. > Pali: Yo nindiyaṁ pasaṁsati, Taṁ vā nindati yo pasaṁsiyo; Vicināti mukhena so kaliṁ, Kalinā tena sukhaṁ na vindati. [¶63] 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. > Pali: Appamattako ayaṁ kali, Yo akkhesu dhanaparājayo; Sabbassāpi sahāpi attanā, Ayameva mahattaro kali; Yo sugatesu manaṁ padūsaye. [¶64] 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.” > Pali: Sataṁ sahassānaṁ nirabbudānaṁ, Chattiṁsati pañca ca abbudāni; Yamariyagarahī nirayaṁ upeti, Vācaṁ manañca paṇidhāya pāpakan”ti. [¶65] > Pali: Navamaṁ. [¶66] AN 10.90 · The Powers of One Who has Ended Defilements > Pali: AN 10.90 · Khīṇāsavabalasutta [¶67] Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: > Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: [¶68] “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’” > Pali: “kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’”ti? [¶69] “Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim: ‘My defilements have ended.’ What ten? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ > Pali: “Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. Katamāni dasa? Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. [¶70] Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ > Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. [¶71] Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ > Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. [¶72] Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ > Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. [¶73] Furthermore, a mendicant with defilements ended has well developed the four right efforts. … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ > Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā …pe… cattāro iddhipādā bhāvitā honti subhāvitā …pe… pañcindriyāni … pañca balāni bhāvitāni honti subhāvitāni … satta bojjhaṅgā bhāvitā honti subhāvitā … ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. [¶74] A mendicant who has ended the defilements possesses these ten powers that qualify them to claim: ‘My defilements have ended.’” > Pali: Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’”ti. [¶75] > Pali: Dasamaṁ. [¶76] > Pali: Theravaggo catuttho. [¶77] > Pali: Tassuddānaṁ [¶78] > Pali: Vāhanānando puṇṇiyo, byākaraṁ katthimāniko; Napiyakkosakokāli, khīṇāsavabalena cāti.