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their discerning companions in the holy life see those evil, unwholesome qualities as not abandoned. Here, monks, a monk is not contentious, he praises the settling of disputes. That a monk is not contentious, he praises the settling of disputes— this quality leads to endearment, to respect, to development, to harmony, to unity. Furthermore, monks, a monk is desirous of training, he praises undertaking the training. That a monk is desirous of training, he praises undertaking the training— this quality leads to endearment, to respect, to development, to harmony, to unity. Furthermore, monks, a monk is of few wishes, he praises the subduing of wishes. That a monk is of few wishes, he praises the subduing of wishes— this quality leads to… unity. Furthermore, monks, a monk is not angry, he praises the subduing of anger. That a monk is not angry, he praises the subduing of anger— this quality leads to… unity. Furthermore, monks, a monk is not contemptuous, he praises the subduing of contempt. That a monk is not contemptuous, he praises the subduing of contempt— this quality leads to… unity. Furthermore, monks, a monk is not deceitful, he praises the subduing of deceit. That a monk is not deceitful, he praises the subduing of deceit— this quality leads to… unity. Furthermore, monks, a monk is not fraudulent, he praises the subduing of fraud. That a monk is not fraudulent, he praises the subduing of fraud— this quality leads to… unity. Furthermore, monks, a monk is of a nature to listen to the Dhamma, He is a praiser of the discernment of phenomena. And further, monks, a bhikkhu is one who discerns phenomena, a praiser of the discernment of phenomena. This dhamma also... leads to harmony. And further, monks, a bhikkhu is secluded, a praiser of seclusion. And further, monks, a bhikkhu is secluded, a praiser of seclusion. This dhamma also... leads to harmony. And further, monks, a bhikkhu is cordial to his fellow practitioners, a praiser of cordiality. And further, monks, a bhikkhu is cordial to his fellow practitioners, a praiser of cordiality. This dhamma leads to affection, to respect, to development, to harmony, to unity. Monks, even if such a bhikkhu does not have this wish: 'Oh, if only my fellow practitioners would honor me, respect me, esteem me, revere me!' Yet his fellow practitioners do honor him, respect him, esteem him, revere him. For what reason? Because, monks, his discerning fellow practitioners see those evil, unwholesome qualities abandoned in him. Just as, monks, even if a noble thoroughbred horse does not have this wish: 'Oh, if only people would place me in the position of a thoroughbred, and feed me thoroughbred food, and groom me with thoroughbred grooming!' Yet people do place it in the position of a thoroughbred, and feed it thoroughbred food, and groom it with thoroughbred grooming. For what reason? Because, monks, discerning people see those deceptions, frauds, crookedness, and distortions abandoned in it. Even so, monks, even if such a bhikkhu does not have this wish: 'Oh, if only my fellow practitioners would honor me, respect me, esteem me, revere me!' Yet his fellow practitioners do honor him, respect him, esteem him, revere him. For what reason is that? For thus, monks, discerning fellow practitioners see those evil unwholesome qualities as abandoned. The seventh. 8. The Discourse on the Abuser "That monk, monks, who abuses and reviles, who slanders noble fellow practitioners— it is a possible occasion that he might fall into one of ten misfortunes. Which ten? He does not attain what is unobtained, he falls away from what is attained, he does not become clear in the good Dhamma, or he becomes conceited about the good Dhamma, or he practices the holy life discontentedly, or he incurs some defiling offense, or he is afflicted by a severe illness, or he attains madness or mental derangement, he dies confused, with the breaking up of the body, after death, he reappears in a state of woe, a bad destination, a downfall, hell. That monk, monks, who abuses and reviles, who slanders noble fellow practitioners— it is a possible occasion that he might fall into one of these ten misfortunes." The eighth. 9. The Discourse with Kokālika Then the monk Kokālika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One: "Evil-willed, Venerable Sir, are Sāriputta and Moggallāna, they have fallen under the sway of evil wishes." "Do not say so, Kokālika, do not say so, Kokālika! Gladden your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are amiable." A second time, the monk Kokālika said this to the Blessed One: "Although, Venerable Sir, the Blessed One is trustworthy and reliable to me, yet Sāriputta and Moggallāna are evil-willed, they have fallen under the sway of evil wishes." "Do not say so, Kokālika, do not say so, Kokālika! Gladden your mind, Kokālika, towards Sāripu... your mind towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are amiable.” For a third time, the bhikkhu Kokālika said to the Blessed One: “Even though, Venerable Sir, the Blessed One is trustworthy and reliable to me, yet Sāriputta and Moggallāna are of evil wishes, they have fallen under the sway of evil wishes.” “Do not say so, Kokālika, do not say so, Kokālika! Clear your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are amiable.” Then the bhikkhu Kokālika, rising from his seat, having saluted the Blessed One, and circumambulated him clockwise, departed. Not long after the bhikkhu Kokālika had departed, his entire body became covered with boils the size of mustard seeds. Having been the size of mustard seeds, they became the size of mung beans. Having been the size of mung beans, they became the size of peas. Having been the size of peas, they became the size of jujube seeds. Having been the size of jujube seeds, they became the size of jujubes. Having been the size of jujubes, they became the size of myrobalans. Having been the size of myrobalans, they became the size of unripe wood apples. Having been the size of unripe wood apples, they became the size of wood apples. Having been the size of wood apples, they burst open, and pus and blood flowed out. He lay there like a fish swallowed by poison, on banana leaves. Then the Paccekabrahma Turū approached the bhikkhu Kokālika. Having approached, and standing in the air, he said to the bhikkhu Kokālika: “Clear your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are amiable.” “Who are you, friend?” “I am the Paccekabrahma Turū.” “Were you not, friend, declared by the Blessed One to be a non-returner? Why then have you come here? See how much you have erred!” Then the Paccekabrahma Turū addressed the bhikkhu Kokālika with verses: Indeed, for a man born, An axe is born in his mouth; With which he cuts himself, The fool, speaking ill-spoken words. He who praises what should be blamed, Or blames what should be praised; He gathers misfortune with his mouth, By that misfortune, he finds no happiness. Small is this misfortune, Which is the loss of wealth in dice; Even with all, even with oneself, This is a greater misfortune; He who corrupts his mind towards the well-gone ones. A hundred thousand nirabbudas, And thirty-six and five abbudas; To such a hell goes the blamer of the Noble Ones, Having set his speech and mind on evil. Then the bhikkhu Kokāḷika passed away from that very illness. And having passed away, the bhikkhu Kokāḷika was reborn in the Paduma hell, having harbored ill-will towards Sāriputta and Moggallāna. Then Brahmā Sahampati, when the night was far advanced, with resplendent beauty illuminating the entire Jeta Grove, approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said to the Blessed One: "Venerable sir, the bhikkhu Kokāḷika has passed away. And having passed away, Venerable sir, the bhikkhu Kokāḷika has been reborn in the Paduma hell, having harbored ill-will towards Sāriputta and Moggallāna." This is what Brahmā Sahampati said. Having said this, he paid homage to the Blessed One, circumambulated him clockwise, and then vanished right there. Then, when that night had passed, the Blessed One addressed the bhikkhus: "Bhikkhus, this night, Brahmā Sahampati, when the night was far advanced, with resplendent beauty illuminating the entire Jeta Grove, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, bhikkhus, Brahmā Sahampati said to me: 'Venerable sir, the bhikkhu Kokāḷika has passed away; and having passed away, Venerable sir, the bhikkhu Kokāḷika has been reborn in the Paduma hell, having harbored ill-will towards Sāriputta and Moggallāna.' This is what Brahmā Sahampati said, bhikkhus..." Brahma Sahampati. Having said this, having saluted me, having circumambulated me clockwise, he vanished right there. When this was said, a certain monk said to the Blessed One: "How long, indeed, Venerable Sir, is the lifespan in the Paduma hell?" "Long, indeed, monk, is the lifespan in the Paduma hell. It is not easy to count it, saying: 'so many years,' or 'so many hundreds of years,' or 'so many thousands of years,' or 'so many hundreds of thousands of years.'" "But is it possible, Venerable Sir, to make a comparison?" "It is possible, monk," the Blessed One said. "Just as, monk, a Kosalan twenty-measure cartload of sesame seeds, from which a man would take out one sesame seed at the end of every hundred years. Sooner, indeed, monk, would that Kosalan twenty-measure cartload of sesame seeds come to an end and be exhausted by this method, but not one Abbuda hell. Just as, monk, twenty Abbuda hells, even so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, even so is one Ababa hell.