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Having abandoned delight and non-delight, cooled, without defilements; a hero who has overcome all worlds, him I call a brahmin. 648. Who knows his own passing away, and rebirth in every way; unattached, well-gone, awakened, him I call a brahmin. 649. Whose destination is not known, by gods, gandhabbas, or humans; one with defilements destroyed, an Arahant, him I call a brahmin. 650. For whom there is nothing, before, behind, or in the middle; having nothing, ungrasping, him I call a brahmin. 651. A bull, supreme, a hero, a great sage, victorious; without craving, bathed (pure), awakened, him I call a brahmin. 652. Who knows his former abodes, and sees heaven and hell; and has attained the destruction of birth, him I call a brahmin. 653. This is merely a designation in the world, a name and clan assigned; arisen by convention, assigned here and there. 654. Long-cherished, a view of the ignorant; not knowing, they declare, "By birth one is a brahmin." 655. Not by birth is one a brahmin, not by birth is one not a brahmin; By action one is a bra- By action one is a brahmin, by action one is a non-brahmin. 656. By action one is a farmer, by action one is a craftsman; By action one is a merchant, by action one is a servant. 657. A thief too is by action, a soldier too is by action; A sacrificer is by action, a king too is by action. 658. Thus do the wise see action as it truly is; Those who see dependent origination, skilled in the ripening of action. 659. By action the world revolves, by action humanity revolves; Beings are bound by action, like the linchpin of a moving chariot. 660. By austerity, by holy life, by restraint, by taming; By this one is a brahmin, this is the supreme brahmin. 661. Endowed with the three knowledges, peaceful, with rebirth exhausted; Thus, Vāseṭṭha, know this, Brahmā is one who knows. When this was said, the young brahmins Vāseṭṭha and Bhāradvāja said to the Blessed One: “Excellent, good Gotama… (they continued with the usual formula)… may good Gotama remember us as lay followers who have taken refuge for life from this day forth.” The Vāseṭṭha Sutta, the ninth, is finished. 10. The Kokālika Sutta Thus have I heard: At one time the Blessed One was staying in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the bhikkhu Kokālika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the bhikkhu Kokālika said to the Blessed One: “Evil-willed, Venerable Sir, are Sāriputta and Moggallāna, they have fallen under the sway of evil wishes.” When this was said, the Blessed One said to the bhikkhu Kokālika: “Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are estimable.” A second time too… (the usual formula)… a third time too 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 indeed evil-willed, they have fallen under the sway of evil wishes.” A third time too the Blessed One… The Blessed One said to the monk Kokālika: "Do not do so, Kokālika, do not do so, Kokālika! Gladden your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are dear ones." Then the monk Kokālika, rising from his seat, saluted the Blessed One, circumambulated him clockwise, and departed. Not long after the monk Kokālika had departed, his whole 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 chickpeas; having been the size of chickpeas, they became the size of jujube seeds; having been the size of jujube seeds, they became the size of jujube fruits; having been the size of jujube fruits, they became the size of myrobalan fruits; having been the size of myrobalan fruits, they became the size of unripe bael fruits; having been the size of unripe bael fruits, they became the size of ripe bael fruits; having been the size of ripe bael fruits, they burst open; and pus and blood flowed forth. Then the monk Kokālika passed away from that very affliction. And having passed away, the monk Kokālika was reborn in the Paduma hell, having harbored ill will towards Sāriputta and Moggallāna. Then Brahmā Sahampati, when the night was far advanced, with a surpassing radiance, illuminating the entire Jeta's Grove, approached the Blessed One; having approached, he saluted the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said to the Blessed One: "The monk Kokālika, venerable sir, has passed away; and having passed away, venerable sir, the monk Kokālika 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 saluted the Blessed One, circumambulated him clockwise, and vanished right there. Then the Blessed One, when that night had passed, addressed the monks: "This night, monks, Brahmā Sahampati, when the night was far advanced... (details omitted)... this is what Brahmā Sahampati said, monks, having said this, he circumambulated me clockwise and vanished right there." When this was said, a certain bhikkhu asked the Blessed One, "How long, venerable sir, is the lifespan in the Paduma hell?" "Long, bhikkhu, is the lifespan in the Paduma hell; it is not easy to calculate it as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years." "But, venerable sir, can an analogy be made?" "It can, bhikkhu," the Blessed One said: "Suppose, bhikkhu, there was a Kosalan sesame-seed cart of twenty *khāris*; from that, a man would remove one single sesame seed after every hundred years. Sooner, bhikkhu, would that Kosalan sesame-seed cart of twenty *khāris* come to an end, to exhaustion, by this method, but not one Abbuda hell. Just as, bhikkhu, twenty Abbuda hells, so is one Nirabbuda hell. Just as, bhikkhu, twenty Nirabbuda hells, so is one Ababa hell. Just as, bhikkhu, twenty Ababa hells, so is one Ahaha hell. Just as, bhikkhu, twenty Ahaha hells, so is one Aṭaṭa hell. Just as, bhikkhu, twenty Aṭaṭa hells, so is one Kumuda hell. Just as, bhikkhu, twenty Kumuda hells, so is one Sogandhika hell. Just as, bhikkhu, twenty Sogandhika hells, so is one Uppalaka hell. Just as, bhikkhu, twenty Uppalaka hells, so is one Puṇḍarīka hell. Just as, bhikkhu, twenty Puṇḍarīka hells, so is one Paduma hell. And into the Paduma hell, bhikkhu, the bhikkhu Kokālika was reborn, having harbored ill-will towards Sāriputta and Moggallāna." This the Blessed One said, having said this, the Fortunate One, the Teacher, further said: For a man born, an axe is born in his mouth; With which he cuts himself, the fool, speaking ill speech. He who praises what is blameworthy, He blames one who is praiseworthy; With his mouth, he chooses misfortune, by that misfortune he finds no happiness. 664. Small is this misfortune, which is the loss of wealth in dice; But this is a greater misfortune, even with all one's self; When one defiles the mind towards the well-gone. 665. A hundred thousand nirabbudas, and thirty-six and five abbudas; The one who slanders the Noble Ones goes to hell, Having set forth evil speech and mind. 666. The speaker of falsehood goes to hell, or he who, having done, says "I did not"; Both of them, having passed away, become equal, Men of base deeds in the other world. 667. Whoever wrongs a harmless person, a pure and blameless man; That evil returns to that fool, Like fine dust thrown against the wind. 668. He who is devoted to the qualities of greed, he slanders others with his speech; Faithless, stingy, ungrateful, Envious, devoted to slander. 669. Evil-mouthed, deluded, ignoble, Destroyer, evil-doer, doer of bad deeds; Lowest of men, ill-born, Speak not much here, you are a denizen of hell. 670. You scatter dust for your own harm, you blame the good, you doer of evil; Having committed many bad deeds, You will surely go to ruin for a long time. 671. Indeed, no deed of anyone is lost, it comes back, the doer surely receives it; The fool sees suffering in the other world, The evil-doer in himself. 672. He goes to a place struck by iron hooks, to a sharp-edged iron stake; Then there is food resembling a red-hot iron ball, Such is the fitting meal. 673. Indeed, they do not speak sweetly when speaking, they do not run, they do not find refuge; They lie on scattered coals, They enter into blazing fire. 674. And being covered by a net, there they are struck with iron hammers; They enter into darkness as if blind, That which is spread out like the earth. Then into iron pots, Blazing with fire, they enter; Indeed, they are cooked there for a long night, In those fire-like, boiling places. Then in a mixture of pus and blood, What is the evildoer cooked in there? Whatever region he inhabits, There he suffers, being touched. In the water, a dwelling of worms, What is the evildoer cooked in there? Indeed, there is no shore to reach, All around, the surface is the same. Then into the sharp sword-leaf forest, They enter with their bodies cut to pieces; Taking the tongue with a hook, They tear and tear it, striking it. Then to the difficult Vaitaraṇī, With sharp blades and razor edges, they go; There the foolish ones fall, Evildoers, having done evil deeds. Indeed, there they eat the weeping ones, Black and spotted crows and their flocks; Dogs, jackals, greedy ones, Kites and ravens peck them. Indeed, this is a wretched existence here, Which the evildoer experiences; Therefore, in the remainder of this life, A person should be diligent, and not be negligent. They are counted by the wise as sesame-loads, Those brought to the Paduma hell; Indeed, there are five hundred thousand millions,