Sutta Pitaka
Samyutta Nikāya
Division I –– Sagātha
Book 6 –– Brahma Saṃyutta
(Chapter 1 –– Pathamo (Kokālika) Vaggo

Namo tassa bhagavato arahato sammāsambuddhassa

 

6. 1. 1.

(1) Āyacanaṃ –– Entreaty

1. I heard thus. Soon after enlightenment, the Blessed One was living in Sāvatthi on the bank of river Nerañjara, at the root of the Ajapāla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him:

3. The Teaching I have realized is deep, difficult to see and understand, is peaceful, exalted, not logically attained, is subtle and it is for the wise to realize. People at large, are fond of settling, attached to it and risen from settling. By the populace fond of settling, attached to it and risen from settling, this point is difficult to be seen. That is, how there is an arising because of this, this too is difficult to be seen. That is the appeasement of all determinations, the giving up of all endearments, destruction of craving, fading, cessation and extinction. If I was to preach this, others would not know what I say. I will be fatigued and it would be annoyance to me.

4. To the Blessed One these stanzas never heard before, occurred at that time.

“I attained this with difficulty, why should I preach
By those overcome by greed and hate, this is not easy to realize.
It’s clever, deep, difficult to see, subtle and goes against the stream.
The passionate do not see it, covered by a mass of darkness.”

5. When the Blessed One reflected in this manner, his mind bent to living at ease and not preaching.

6. Then it occurred to Brahma Sahampathy who knew the thought process in the Blessed One’s mind.

‘Indeed the world is going to be destroyed if the worthy, rightfully enlightened, Thus Gone One’s mind, bends to living at ease and not preaching.

7..Then Brahma Sahampathy as quickly as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the world of brahma and appeared before the Blessed One

8. Then Brahma Sahampathy arranging his robe on one shoulder, put the right knee on the ground and clasping his hands towards the Blessed One said:

“Venerable sir, Blessed One, well gone one, preach the Teaching, there are beings with few defilements, they would deteriorate not hearing the Teaching. There will be those who understand the Teaching.

9. Brahma Sahampathy further said thus:

“In Magadha, in the past the impure teaching was present erroneously thought out.
Open the door to deathlessness! May the pure Teaching be heard!
As one standing on a rock, at the top of a mountain, could see the populace on all sides,
Wise one, I compare you there, ascend the mansion and relieve the grieving.
Look at those overcome with birth and decay. Hero steady and win the battle
Be the caravan leader and tour the world without a debt.
Blessed One, proclaim the Teaching. There will be those who understand!”

10. The Blessed One, knowing Brahma’s entreaty and out of compassion for the world, looked at the world with the eye of an enlightened one.

11. The blessed One saw beings with few defilements, many defilement, sharp mental faculties, weak mental faculties, with good dispositions and bad dispositions, beings who could grasp quickly and slowly and some others living with fear, to do wrong, conscious of the next world.

12. Just as out of blue lotuses, red lotuses and white lotuses, a few are born, nourish, grow and bloom, in the water. A few come up to the level of the water and bloom and a few others stand above the water and bloom without touching the water. In the same manner the blessed One saw, beings with few defilements, many defilement, sharp mental faculties, weak mental faculties, with good dispositions and bad dispositions, beings who could grasp quickly and slowly and some others living with fear, to do wrong, conscious of the next world.

13. Then the Blessed One replied to Brahma Sahampathy with this stanza:

“The door to deathlessness is open.
May those who have ears be released out of faith!
My perception is not hurting and will not speak straightforward words
Brahma, the exalted Teaching is available to humans.”

14. Then Brahma Sahampathy, knowing that the Teaching of the Blessed One would be available, worshipped and circumambulated the Blessed One and vanished from there.

 

6. 1. 2.

(2) Gāravo –– To Respect

1. I heard thus. Soon after enlightenment, the Blessed One was living in Sāvatthi on the bank of river Nerañjara, at the root of the Ajapāla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him: ‘Attending to and revering which recluse or Brahmin should I live?”

3. Then it occurred to the Blessed One: “For the completion of my incomplete mass of virtues, if I was to live attending to and revering a recluse or Brahmin, yet in this world together with Māra, Brahma, the community of recluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more virtuous than me to attend to, with reverence.”

4. “For the completion of my incomplete mass of concentration, was I to live attending to and revering a recluse or Brahmin, yet in this world together with Māra, Brahma, the community of recluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more concentrated than me to attend to, with reverence.”

5. “For the completion of my incomplete mass of wisdom was I to live attending to and revering a recluse or Brahmin, yet in this world together with Māra, Brahma, the community of recluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more wise than me to attend to, with reverence.”

6. “For the completion of my incomplete mass of release, was I to live attending to and revering a recluse or Brahmin, yet in this world together with Māra, Brahma, the community of recluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more released than me to attend to, with reverence.”

7. “For the completion of my incomplete mass of knowledge and vision of release, was I to live attending to and revering a recluse or Brahmin, yet in this world together with Māra, Brahma, the community of recluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more complete in the knowledge and vision of release than me to attend to, with reverence.”

8. “What if I live attending to and revering that same Teaching I have realized?”

9. Then Brahma Sahampathy, knowing the thought and thought process in the Blessed One’s mind, and as quickly as a strong man would stretch his bent arm, or bend his stretched, arm vanished from the world of Brahma and appeared before the Blessed One.

10. Then Brahma Sahampathy, arranging his robe on one shoulder, put the right knee on the ground, and clasping his hands towards the Blessed One, said:

11. “That is right, Blessed One! That is right, Well Gone One! The worthy, rightfully enlightened ones, in the past lived attending to and revering the Teaching. The worthy, rightfully enlightened ones, in the future will live attending to and revering the Teaching. The worthy, rightfully enlightened one, at present live attending to and revering the Teaching.”

12. Then brahma Sahampathy further said:

“The rightfully enlightened ones, of the past and the future
And the present rightfully enlightened one, dispel much grief.
They all lived revering the Teaching. Do revere the Teaching!
In the future too it will be so. That’s how the enlightened ones do.
Therefore those who desire their own welfare,
Revere the good Teaching and the dispensation, of the enlightened ones.”

 

6. 1. 3.

(3) Brahmadevo –– Venerable Brahmadeva

1. Thus I heard. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. At that time a certain Brahmin woman’s son by name Brahmadeva had become homeless and gone forth in the dispensation of the Blessed One

3. Then venerable Brahmadeva secluded and withdrawn from the crowd abode diligently with aroused effort to dispel. With whatever aim sons of clansmen rightfully leave the household and become homeless, that noble aim and ultimate end of the holy life, here and now he attained, realized and abode. He knew birth is destroyed, the duty of the holy life is done, there’s nothing to wish further. And venerable Brahmadeva became a worthy one.

4. One day venerable Brahmadeva put on robes in the morning and taking bowl and robes entered Sāvatthi for alms. Wandering for alms in due order, approached his own mother’s home.

5. At that time venerable Brahmadeva’s mother, a Brahmin woman was steadfastly making adoration to Brahma with out stretched arms.

6. Then it occurred to Brahma Sahampathy: “Venerable Brahmadeva’s mother, the Brahmin woman is steadfastly making adoration to Brahma with out stretched arms. What if I approach her and cause remorse in her?”

7. Then Brahma Sahampathy, as quickly as a strong man would stretch his bent arm, or bend his stretched arm, vanished from the world of Brahma and appeared in the dwelling of venerable Brahmadeva’s mother.

8. Then Brahma Sahampathy standing above venerable Brahmadeva’s mother said these stanzas:

“Brahmin woman, that Brahma to whom you make steadfast adorations with out stretched arms
Is far away, does not partake this, without knowing his sphere, what do you desire?
Brahmin woman, your Brahmadeva is standing here.
He is passionless, has attained the highest godliness
The bhikkhu has nothing and is not fed by another.
He has entered your house for morsel food.
He is worthy of offerings, attained knowledge and is composed,
He is worthy of gifts from gods and men
Is washed and not soiled by demerit, cooled, is in search of food.
He has neither a past nor a future, is appeased, emancipated,
Not confused he is without desires.
He does not hurt the unsteady or steady.
Today, offer the first morsel of food to him
Without enemies he is with appeased mind.
Like a tamed elephant’s his behavior is pure
The virtuous bhikikhu is with released mind
Today, offer the first morsel of food to him
Pleased in him and dispelling doubts,
Offer gifts to the worthy of gifts!
Do merit for future pleasantness!
The Brahmin woman crossed the floods seeing the sage.”

9. Pleased seeing him, she dispelling doubts,
She offered gifts to the worthy of gifts.
Did merit for pleasant results in the future
And the Brahmin woman crossed the floods seeing the sage.

 

6. 1. 4.

(4) Bakabrahma –– Baka, The Brahma

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. At that time to Brahma Baka this evil view had arisen: ‘This is always alike, it is certain and perpetual, complete and without decrease, not to be born, not to decay and die not to decrease and not to be born again, and there is no refuge more noble than this.”

3. The Blessed One knew this thought and thought process in Brahma Baka’s mind and as quickly as a strong man would stretch his bent arm or bend his stretched arm, disappeared from Jeta’s grove and appeared in the world of Brahma.

4. Brahma Baka seeing the Blessed One approaching in the distance said: “Welcome sir! It’s after a long time that you have come. Venerable sir, this is always alike, it is certain and perpetual, complete and without decrease, not to be produced, not to decay and die not to decrease and not to be born again, and there is no refuge more noble than this.”

5. When this was said the Blessed One said: “Good Baka Brahma is disillusioned, that to something that changes he says, is always alike, to an uncertain thing he says, it is certain. To a thing not perpetual, he says it is perpetual. An incomplete thing he says is complete. To something decreasing he says, is without decrease. To something that is produced, decaying, would die, decreasing and is to be born, he says it is not produced, not decaying, not to die, not decreasing and not to be born again and he says there is no refuge more noble than this.”

(Baka:)

6. “Gotama, there are seventy two meritorious actions,
Doing which those creating others go beyond birth and decay.
This is the highest attainable in the world of brahma,
And innumerable people wish to attain it.”

(The Blessed One:)

7. “Brahma, this is a short lifespan of yours. You think it’s long
I know you, going through hundred thousand life spans in Nirabuda hell.”

(Baka:)

8. “O! Blessed One, you see the endless.
How did I overcome birth, decay and grief?
What were my observances and virtues in the past, may I know them.”

(The Blessed One:)

9. “You gave drinking water to many people, who were very thirsty.
These were your virtuous observances in the past,
I recall them, as awakened from sleep.
When antelopes were captured by humans,
You released them leading away the captors.
These were your virtuous observances in the past,
I recall them, as awakened from sleep.
When a ship was wrecked at the mouth of the Ganges,
You protected the humans in it powerfully from an elephant who came for them
These were your virtuous observances in the past,
I recall them, as awakened from sleep.
One forward world cycle you behaved
Thinking to be an all enlightened one
These were your virtuous observances in the past,
I recall them, as awakened from sleep.

(Baka:)

“10. Know with certainty this is your lifespan.
Further know your superiority there,
Your power in the world of brahma will be a light.”

 

6. 1. 5.

(5) Aparādiṭṭhi –– Another View

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. At that time to a certain Brahma this evil view had arisen: ‘There is no recluse or Brahmin who could come here.”

3. The Blessed One knew this thought and thought process in that Brahma’s mind and as quickly as a strong man would stretch his bent arm or bend his stretched arm, disappeared from Jeta’s grove and appeared in the world of Brahma.

4. Then the Blessed One sat in mid air, above that Brahma, legs crossed and entered the element of fire.

5. Then it occurred to venerable MahāMoggallāna: “Where is the Blessed One abiding at the moment?”

6. Venerable MahāMoggallāna with the purified heavenly eye, beyond human, saw the Blessed One sitting in mid air above that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent arm or bend his stretched arm, he disappeared from Jeta’s grove and appeared in that world of Brahma.

7. Venerable MahāMoggallāna sat in mid air, above that Brahma towards the east, legs crossed, entering the element of fire, less than the Blessed One.

8. Then it occurred to venerable Mahā-Kassapa: “Where is the Blessed One, abiding at the moment?”

Venerable Mahā-Kassapa with the purified heavenly eye, beyond human, saw the Blessed One sitting in mid air, above that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent arm or bend his stretched arm, he disappeared from Jeta’s grove and appeared in that world of Brahma.

Venerable Mahā-Kassapa sat in mid air, above that Brahma towards the south, legs crossed, entering the element of fire, less than the Blessed One.

9. Then it occurred to venerable Mahā-Kappina: “Where is the Blessed One, abiding at the moment?”

10. Venerable Mahā-Kappina with the purified heavenly eye, beyond human saw the Blessed One sitting in mid air, above that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent arm or bend his stretched arm, he disappeared from Jeta’s grove and appeared in that world of Brahma.

Venerable Mahā-Kappina sat in mid air, above that Brahma towards the west, legs crossed, entering the element of fire, less than the Blessed One

11. Then it occurred to venerable Anuruddha: “Where is the Blessed One abiding at the moment?”

Venerable Anuruddha with the purified heavenly eye, beyond human saw the Blessed One sitting in mid air, above that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent arm or bend his stretched arm, he disappeared from Jeta’s grove and appeared in that world of Brahma.

Venerable Anuruddha sat in mid air, above that Brahma towards the north, legs crossed, entering the element of fire, less than the Blessed One

12. Then venerable MahāMoggallāna said a stanza to that Brahma:

“Friend, are you with that same view you earlier held,
Do you see the splendor of the world of Brahma superceded?”

(Brahma:)

13. “Sir, am not with that view I earlier held
Today I see the splendor of the world of Brahma superceded.
It is a mistake, to think I am always the same; perpetual.”

14. The Blessed One arousing remorse in that brahma as quickly as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the world of Brahma and appeared in Jeta’s grove.

15. Then Brahma addressed a certain member of his council and said to him, “Sir, approach venerable MahāMoggallāna and ask him, whether there are other disciples of the Blessed One with such great psychic powers as good Moggallāna, Kassapa Kappina and Anuruddha.”

16. Then that member of the council of brahmas, agreed to do so.

17. And he approached and asked: “Sir, are there other disciples of the Blessed One with such great psychic powers as good Moggallāna, Kassapa Kappina and Anuruddha?”

18. Then venerable MahāMoggallāna replied that member of the council of brahmas with this sstanza:

“Among the disciples of the Enlightened One,
Those who have destroyed desires and become worthy,
Attained knowledge and psychic powers,
And have become clever in the habits of the mind are many.”

19. Then that member of the council of brahmas, delighting in the words of venerable MahāMoggallāna approached Mahā Brahma and said, Sir, venerable MahāMoggallāna said thus:

“Among the disciples of the Enlightened One,
Those who have destroyed desires and become worthy,
Attained knowledge and psychic powers,
And have become clever in the habits of the mind are many.”

20. And Mahā Brahma rejoiced in the words of the member of the council of brahmas.

 

6. 1. 6.

(6) Pamadaṃ –– Negligence

1. The origin is Sāvatthi.

2. At that time the Blessed One was in seclusion after the midday meal.

3. Then Subrahma the individual brahma and an individual brahma of the pure abodes approached the Blessed One, and one individual stood outside the gate.

4. Then Subrahma the brahma said this to the brahma of the pure abodes: “Sir, it’s not the right time to associate the Blessed One. Either he is resting after the midday meal, in seclusion. A cetain world of brahmas is prosperous and opulent and the brahmas abide negligently. Venerable sir, let us approach that world of the brahma and arouse consternation in them.”

5. Then brahma Subrahma agreed with the individual Brahma of the pure abodes.

6. Then brahma Subrahma and the Brahma of pure abodes disappeared from the presence of the Blessed One and appeared in that world.

7. That brahma seeing them coming in the distance asked, “Sirs, from where do you come?”

8. “Sir, we come from the presence of the worthy, rightfully enlightened Blessed One. Do you go to attend on that worthy, rightfully enlightened Blessed One?”

9. When this was said, that brahmasa could not endure those words and creating one thousand selves said thus to Subrahma, and the brahma of the pure abodes: “Sirs, do you see my psychic powers?”

10. “Sir, we see your psychic powers.”

11. “Sirs, I hold such psychic powers, why should I go to attend on other recluses and Brahmins?”

12. Then Subrahma and the brahma of the pure abodes, creating two thousands of selves, said thus to that brahma: “Sir, do you see our psychic powers?”

13. “Sirs, we see your psychic powers”

14. “Sir, the psychic powers of the Blessed One superior to your psychic powers as well as our psychic powers. Therefore it is suitable that you should go to attend on the worthy, rightfully enlightened Blessed One.”

15. Then that Brahma said these stanzas to Subrahma and the brahma of pure abodes:

“Brahma, the three ‘fair winged ones’ the four swans, the five hundred hawks
And the concentrator, illuminate your palace and the future day.”

16. “How ever much they illuminate the palace and the future direction
Seeing the destruction of matter they tremble, therefore the wise do not delight in matter.”

17. Then Subrahma and the brahma of the pure abodes arousing consternation in that brahma vanished from there.

18. After some time that brahma came to attend on the worthy, rightfully enlightened, Blessed One.

 

6. 1. 7.

(7) Kokālika –– Bhikkhu Kokālika

1. In Sāvatthi

2. At that time the Blessed One was in seclusion after the midday meal.

3. Then Subrahma, an independent brahma of the pure abodes and an independent brahma approached the Blessed One and the independent brahmas stood outside the gate.

4. Then Subrahma the independent brahma said this stanza in the presence of the Blessed One on account of the bhikkhu Kokālika:

“Do those who think limitlessly of themselves, think wisely?
Those thinking limitlessly are hemmed in, with the ordinary folk.”

 

6. 1. 8.

(8) Tissako –– Bhikkhu Tissaka

1. In Sāvatthi

2. At that time the Blessed One was in seclusion after the midday meal.

3. Then Subrahma the independent brahma and an independent brahma of the pure abodes approached the Blessed One and one stood outside the gate.

4. Then the independent brahma of the pure abodes said this in the presence of the Blessed One on account of the bhikkhu:

(Katamodaka Tissaka:)

“Do those who think limitlessly of themselves, think wisely?
Those thinking limitlessly are hemmed in, with the foolish.”

 

6. 1. 9.

(9) Tudu brahma –– Brahma Tudu

1. In Sāvatthi.

2. At that time bhikkhu Kokālika was ailing, gravely ill, in unpleasantness.

3. Then the independent brahma Tudu when the night was waning, illuminating the whole of Jeta’s grove with a resplendent light, approached the bhikkhu Kokālika.

4. Standing in mid air brahma Tudu said thus to bhikkhu Kokālika: “Kokālika, reconcile your mind towards Sāriputta and Moggallāna. They are well-behaved bhikkhus.”

5. “Friend, who are you?”

6. “I am brahma Tudu.”

7. “Friend, is it you the Blessed One declare as a non-returner. Why did you come here? Look! You do me wrong!”

To man when born, a dagger is born in the mouth,
With it, uttering hurtful words the fool hurts himself.
He that praises the blameworthy or blames the praiseworthy,
Speaks evil words with his mouth.
With that ill luck he does not feel pleasant.
By gambling if someone looses all his wealth together with himself
It’s nothing much, when compared to this
That is making his mind hurtful towards the well gone ones.
With that evil intention and evil thoughts, blaming noble ones
He is born in hell for a long period. A hundred thousand Nirabuda hells,
And five times six thousand Abudani hell periods”

 

6. 1. 10.

(10) Kokāliko II –– The Bhikkhu Kokālika II

1. In Sāvatthi.

2. Bhikkkhu Kokālika approached the Blessed One, worshipped and sat on a side.

3. Seated, bhikkhu Kokālika said to the Blessed One: “Venerable sir, Sāriputta and Moggallāna are overcome by evil inentions.”

4. When this was said the Blessed One said: “Kokālika do not say that. Gladden your mind thinking of Sāriputta and Moggallāna. They are well-behaved bhikkhus.”

5. For the second time bhikkhu Kokālika said to the Blessed One: “Venerable sir, however trustworthy they may be to me, Sāriputta and Moggallāna are with evil desires, are overcome by evil inentions.”

6. For the second time the Blessed One said: “Kokālika do not say that. Gladden your mind thinking of Sāriputta and Moggallāna. They are well-behaved bhikkhus.”

7. For the third time bhikkhu Kokālika said to the Blessed One: “Venerable sir, however trustworthy they may be, to me, Sāriputta and Moggallāna are with evil desires, are overcome by evil inentions.”

8. For the third time the Blessed One said: “Kokālika do not say that. Gladden your mind thinking of Sāriputta and Moggallāna. They are well-behaved bhikkhus.”

9. Then the bhikkhu Kokālika got up from his seat worshipped and circumambulated the Blessed One and went away.

10. Soon after the bhikkhu Kokālika went away, small blisters the size of coming seeds appeared all over his body.

The blisters of the size of coming seeds grew to the size of green grams. From the size of green grams they grew to the size of chick peas. From chick peas they grew to the size of jujubes. From the size of jujubes they grew to the size of emblic myrobalans. From the size of emblic myrogalan, they became the size of unripe vilva fruits. Then they grew even larger and bursting pus and blood trickled from them.

11. Then bhikkhu Kokālika died from that illness and was born in the Paduma Hell on account of anger in the mind for Sāriputta and Moggallāna.

12. When the night was waning, illuminating the whole of Jeta’s grove Brahma Sahampathy approached the Blessed One, worshipped and stood on a side.

13. Then Brahma Sahamkpathy said to the Blessed One: “Venerable sir bhikkhu Kokālika died, and is born in the Paduma Hell on account of anger in the mind for Sāriputta and Moggallāna.”

14. Brahma Sahampathy saying this worshipped and circumambulated the Blessed One and disappeared from there.

15. The Blessed One at the end of that night addressed the bhikkhus: “Bhikkhus, when last night was waning Brahma Sahampathy illuminating the whole of Jeta’s grove approached me, worshipped and stood on a side.

“Then Brahma Sahamkpathy said: ‘Venerable sir, bhikkhu Kokālika died, and is born in the Paduma Hell on account of anger in the mind for Sāriputta and Moggallāna.’ Saying this worshipped and circumambulated me and disappeared from there.”

16. When this was said a certain bhikkhu asked the Blessed One: “Venerable sir, how long is the life span in the Paduma hell?”

17. “Bhikkhu, the life span in the Paduma hell is long and cannot be calculated as it’s this much, hundred years, this much thousand years or this much hundred thousand years.”

18. “Venerable sir, could a comparison be given?”

19. “Bhikkhu, a comparison could be given. ‘There is a caravan with a load of twenty, Kosala measures of sesame. From it a man releases one seed of sesame, at the end of a hundred thousand years. When released in this manner, the sesame seeds come to an end quickly but not the years in the life span of the Abuda hell. And bhikkhu, twenty life spans in the Abuda hell is equal to one Nirbuda hell life span. Twenty life spans in the Nirbuda hell is equal to, one Ababa hell life span. Twenty life spans in the Ababa hell is equal to one Aṭaṭa hell life span Twenty life spans in the Aṭaṭa hell is equal to one Ahaha hell life span. Twenty life spans in the Ahaha hell is equal to one Kumudu hell life span.Twenty life spans in the Kumudu hell is equal to one Sogandhika hell life span. Twenty life spans in the Sogandhika hell is equal to, one Uppala hell life span. Twenty life spans in the Uppala hell is equal to, one Pundarika hell life span. And twenty life spans in the Pundarika hell is equal to, one Paduma hell life span. It’s in Paduma hell that bhikkhu Kokālika is born for bearing an angry mind for Sāriputta and Moggallāna.”

20. The Blessed One the Teacher further said these stanzas:

“To man when born, a dagger is born in the mouth,
As though cutting himself the fool says hurtful words.
Praising the blameworthy or blaming the praiseworthy,
He accumulates evil with his mouth.
With that ill luck he does not feel pleasant.
By gambling if someone looses all his wealth together with himself
It’s nothing much, when compared to this
That is making his mind hurtful towards the well gone ones.
With that evil intention and evil thoughts, blaming noble ones
He is born in hell for a long period
A hundred thousand Nirabuda hells,
And five times six thousand Abudani hell periods.”