What Happened to Kokalika? A Deep Explanation About Hells
Introduction
Throughout Buddhist scriptures, the concept of hell is vividly described as a realm of immense suffering. The Kokalika Sutta, found in the Sutta Nipata of the Khuddaka Nikaya, provides an intriguing perspective on hell and its different names and durations. It tells the cautionary tale of Kokalika Thero, a monk who befriended Devadatta and engaged in unwholesome deeds, ultimately leading him to be reborn in a hell called Paduma. This sutta offers profound insight into the consequences of bad associations and the nature of suffering in hell.
In this article, we will explore the story of Kokalika, the different types of hells mentioned in Buddhist teachings, and the Buddha's profound explanation of the unimaginable duration of suffering in hell.
Who Was Kokalika?
Kokalika was a Buddhist monk who became closely associated with Devadatta, the infamous cousin of the Buddha who attempted to split the monastic community. Due to his association with Devadatta, Kokalika also engaged in wrongful actions, such as slandering and speaking ill of enlightened beings like Sariputta and Moggallana. Despite being warned, Kokalika persisted in his unwholesome speech, leading to severe karmic consequences.
The Downfall of Kokalika
According to the sutta, Kokalika's slanderous speech resulted in him developing severe physical ailments. He was afflicted with painful boils that covered his body, eventually leading to his death. Upon his passing, he was reborn in the Paduma hell, one of the most terrifying realms of suffering.
What is Paduma Hell?
The Paduma hell is described as a place of extreme torment. Unlike common depictions of Buddhist hells filled with fire, Paduma hell has its unique form of suffering. Those reborn there endure unimaginable pain due to their past misdeeds, particularly those associated with speech, such as slander and false accusations against noble beings.
How Long is One Lifetime in Paduma Hell?
When the news of Kokalika’s rebirth spread, the monks were curious to know how long he would have to suffer in Paduma hell. When they asked the Buddha, he replied that it was impossible to measure such a duration in human terms. However, upon their insistence, the Buddha provided a powerful simile:
Imagine there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels 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 Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Atata hell. Twenty lifetimes in the Atata hell equal one lifetime in the Kumuda hell. Twenty lifetimes in the Kumuda hell equal one lifetime in the Sogandhika hell. Twenty lifetimes in the Sogandhika hell equal one lifetime in the Uppalaka hell. Twenty lifetimes in the Uppalaka hell equal one lifetime in the Pundarika hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Paduma hell.
This profound analogy highlights the concept of immeasurable suffering resulting from unwholesome actions, emphasizing the immense duration of karmic retribution in hell.
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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.”
When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”
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.”
For a second time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”
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.”
For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Then Kokālika got up 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. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Then, late at night, the beautiful 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.”
That’s what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened.
When he said this, one of the mendicants asked the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?”
“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.”
“But sir, is it possible to give a simile?”
“It’s possible,” said the Buddha.
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels 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 Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Atata hell. Twenty lifetimes in the Atata hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling 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.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“A man is bornwith an axe in his mouth.A fool cuts themselves with itwhen they say bad words.
When you praise someone worthy of criticism,or criticize someone worthy of praise,you choose bad luck with your own mouth:you’ll never find happiness that way.
Bad luck at dice is a trivial thing,if all you lose is your moneyand all you own, even yourself.What’s really terrible luckis to hate the holy ones.
For more than two quinquadecillion years,and another five quattuordecillion years,a slanderer of noble ones goes to hell,having aimed bad words and thoughts at them.”
Different Types of Hells in Buddhism
In Buddhism, hells are categorized into eight major hells (Mahānaraka) and several minor ones. Each realm serves as a place for beings who have committed severe unwholesome actions. Some of the main hells include:
1. Sanjiva (Reviving Hell)
Sinners in this realm are repeatedly killed and revived, enduring endless suffering.
2. Kalasutra (Black Thread Hell)
Here, beings are tortured with burning iron threads that slice through their bodies.
3. Sanghata (Crushing Hell)
This hell is filled with massive boulders that crush the beings into pulp.
4. Roruva (Screaming Hell)
Beings in this realm suffer from extreme heat and scream in agony.
5. Mahāroruva (Great Screaming Hell)
A more intense version of Roruva, where beings endure even greater pain.
6. Tapana (Burning Hell)
Flames engulf beings in this hell, causing unbearable suffering.
7. Mahātapana (Great Burning Hell)
An intensified version of Tapana, where suffering is multiplied.
8. Avici (Uninterrupted Hell)
The worst of all, Avici hell is a place where beings suffer continuously without relief.
Lessons from Kokalika's Story
The Kokalika Sutta teaches us important lessons about karma, speech, and associations. Some key takeaways include:
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The Power of Speech: Words have the power to uplift or destroy. Slandering noble beings leads to severe karmic consequences.
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Bad Associations Lead to Downfall: Just as Kokalika suffered due to his association with Devadatta, choosing the wrong companions can lead us to negative actions and their repercussions.
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The Reality of Hell: The Buddhist concept of hell is not a place of eternal damnation but rather a realm where beings experience the results of their unwholesome deeds before being reborn elsewhere.
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Karma is Unavoidable: Actions, whether good or bad, always yield results. One cannot escape the consequences of one's deeds.
Conclusion
The story of Kokalika serves as a cautionary tale about the consequences of slander and bad associations. The Buddha’s explanation of the immeasurable suffering in Paduma hell emphasizes the seriousness of karma and its effects. By understanding this teaching, we can strive to practice right speech, choose wise associations, and cultivate wholesome actions to ensure a favorable rebirth.
FAQs
1. What is the Kokalika Sutta?
The Kokalika Sutta is a Buddhist scripture in the Sutta Nipata of the Khuddaka Nikaya. It tells the story of Kokalika, a monk who was reborn in Paduma hell due to his slanderous speech.
2. What is Paduma hell?
Paduma hell is one of the Buddhist hells where beings suffer due to unwholesome actions, particularly those related to harmful speech.
3. How long does one stay in Paduma hell?
The Buddha explained that the duration is so long that even if a mountain 256 km wide were worn down by a cloth once every 100 years, the suffering in Paduma hell would still last longer.
4. What can we learn from Kokalika's story?
We learn the importance of right speech, the dangers of bad associations, and the inevitable consequences of karma.
5. How can one avoid rebirth in hell?
Practicing good deeds, maintaining right speech, avoiding slander, and associating with wise individuals help prevent negative karmic consequences leading to hellish rebirth.
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