The Unpopular Hell Story – The Tragic Fall of Monk Kokālika
A Forgotten Tale of Hatred and Karma
Among the vast teachings of the Buddha, some stories stand out for their simplicity, yet hold deep and timeless wisdom. One such story is the tale of Monk Kokālika, found in the Saṁyutta Nikāya 6:10. Though not widely discussed, this story reveals the heavy consequences of harboring hatred and speaking ill of the noble ones. It is a story about the unseen weight of words, the poison of envy, and the karmic law that operates beyond human understanding.
The story may be called “unpopular,” yet its lesson is profoundly relevant even in the modern world where anger spreads easily, and speech often wounds more than it heals.
The Setting: The Blessed One in Jeta’s Grove
The story begins near Sāvatthī, in Jeta’s Grove, at Anāthapiṇḍika’s monastery a place where the Blessed One, the Buddha, often resided and taught the Dhamma. It was a serene monastery filled with monks seeking liberation. Yet even in this peaceful setting, the seeds of discord could arise in a single human heart.
Kokālika’s False Accusation
One day, Monk Kokālika approached the Buddha. After paying homage, he made a shocking statement:
“Lord, Sāriputta and Moggallāna have evil desires. They have fallen under the sway of greed.”
The Blessed One, calm and compassionate, replied gently:
“Do not say that, Kokālika. Make your mind confident in Sāriputta and Moggallāna. They are admirable people.”
Yet, Kokālika repeated the accusation three times, ignoring the Buddha’s warning. Despite being in the presence of the Enlightened One, his heart remained closed, clouded by jealousy and hatred.
The Great Disciples: Sāriputta and Moggallāna
Before we move further, it’s important to understand who these two monks were.
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Venerable Sāriputta was renowned for his deep wisdom known as the right-hand chief disciple of the Buddha.
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Venerable Moggallāna was unmatched in psychic powers known as the left-hand chief disciple.
Both were arahants, fully liberated beings free from greed, hatred, and delusion. To accuse such noble disciples was not just a mistake it was a severe spiritual offense.
The Consequence Begins: The Disease of Hatred
Shortly after leaving the Buddha, Kokālika’s body began to change. His skin erupted in boils the size of mustard seeds, then grew to the size of green grams, black beans, jujube fruits, and finally small jackfruits. The boils burst, releasing blood and pus.
This physical suffering mirrored his inner defilement hatred manifesting as disease. Eventually, Kokālika died from that terrible affliction.
The Paduma Hell: Rebirth from Hatred
After death, Kokālika was reborn in the Paduma Hell also known as the Red Lotus Hell. Brahmā Sahampati, the celestial being who often appeared before the Buddha, visited Him that night, illuminating Jeta’s Grove with his divine radiance.
He said to the Buddha:
“Lord, the monk Kokālika has died and reappeared in the Paduma Hell for engendering hatred in his heart against Sāriputta and Moggallāna.”
The next morning, the Buddha shared this with the monks, explaining the immense suffering Kokālika faced due to his slander and malice.
The Measure of Suffering in Paduma Hell
“It’s not easy to calculate, monk. Not by years, nor by hundreds, nor by thousands, nor by hundreds of thousands.”
To illustrate, He gave a powerful simile:
“Suppose a twenty-measure cartload of sesame seeds were taken, and one seed was removed every hundred years. That cartload would come to an end faster than the lifespan of beings in the Abbuda Hell yet Paduma Hell is far worse.”
This chilling analogy shows that the results of hatred can last beyond measure, stretching across aeons.
The Gradation of Hells: A Terrifying Scale
The Buddha then described the scale of suffering across multiple hells, each one twenty times more intense than the one before:
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Abbuda (Swelling Hell)
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Nirabbuda (Free-from-Swelling Hell)
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Ababa (Alas! Hell)
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Ahaha (Screaming Hell)
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Aṭaṭa (Wailing Hell)
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Kumuda (White Water Lily Hell)
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Sogandhika (Fragrant White Lotus Hell)
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Uppalaka (Blue Lotus Hell)
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Puṇḍarīka (White Lotus Hell)
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Paduma (Red Lotus Hell)
In the Paduma Hell, beings experience pain as if immersed in a pot of boiling copper, surrounded by fire, with no escape or relief.
The Lesson: The Axe in the Mouth
The Buddha concluded this story with a powerful verse:
“When a person is born,an axe is born in his mouth,with which he cuts himselfthe fool saying a bad statement.”
This metaphor reveals how our own speech becomes the tool of our suffering. Words have power they can heal or destroy, elevate or condemn. When we speak harshly or falsely, the wound we inflict first harms ourselves.
The Karma of Slander
The Buddha further explained:
“Whoever praises one deserving censure,or censures one deserving praise,accumulates wickedness with his mouth.”
Slander, especially against noble beings, generates immense negative karma. It’s not merely a moral fault it’s a violation of truth and purity. The speech that defames the good is like a boomerang of suffering it always returns to the speaker.
The Fool’s Bad Throw
Another striking image in the sutta compares karma to a throw of dice:
“Next to nothing is the bad throwwhen one loses money at dice.But great is the bad throwwhen one gets angeredat those well-gone.”
Just as gamblers risk losing their wealth through a single bad throw, those who harbor hatred toward noble ones lose their spiritual fortune falling into lower realms.
Hellish Torments: The Reality of Karma
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The ground is made of blazing iron,
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Iron spikes pierce the body,
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The food is molten metal,
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The air burns like fire,
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Hell-wardens strike them with iron hammers,
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And rivers of boiling liquid flow endlessly.
These are not meant as mere mythological images but as symbols of the intensity of mental and karmic suffering pain that arises when hatred fully consumes the heart.
The River of Razor Blades
Among the most dreadful visions is the Vettaraṇī River a current filled with blades and razors. The beings fall into it, screaming in agony, while wild animals feast upon them. This river represents the cutting power of hatred how it slices one’s peace, tearing the soul apart.
The Eternal Law of Kamma (Karma)
The Buddha emphasized that no deed ever disappears:
“For no one’s action is annihilated. Surely its owner gets it back.”
Every action, word, and thought carries energy that ripens in time. Even if hidden or forgotten, karma remains potent until it manifests. Kokālika’s story reminds us that hatred is a fire that first burns its own bearer.
Modern Reflection: The Lesson for Us
In today’s world, people often slander others on social media, spread hate, or twist truths for personal gain. These modern “hells” may not be fiery pits, but mental states of restlessness, guilt, and isolation.
Even a single word, spoken from hatred, can echo across lifetimes.
Guarding the Mouth and Mind
The Buddha concluded that one must always guard both words and thoughts, especially in the company of noble and pure people. It is not just about avoiding lies but about cultivating right speech, one of the factors in the Noble Eightfold Path.
To speak truthfully, gently, and beneficially is to plant seeds of peace; to speak falsely or with malice is to sow seeds of suffering.
The Moral of the Story
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Hatred is self-destructive.
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Envy blinds wisdom.
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Wrong speech can lead to lifetimes of regret.
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Reverence for the wise protects our hearts.
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Compassion is the antidote to all defilements.
Conclusion: The Fire We Carry Within
The story of Monk Kokālika stands as a profound warning against the poison of hatred. It reminds us that even small acts of anger or gossip can create deep karmic imprints.
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Namo Buddhaya!
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