Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 129 Middle Discourses 129

Bālapaṇḍitasutta The Foolish and the Astute Fools and Wise Men

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:

“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.

Bhagavā etadavoca: The Buddha said this: The Blessed One said this:

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. “These are the three characteristics, signs, and manifestations of a fool. “Bhikkhus, there are these three characteristics of a fool, signs of a fool, attributes of a fool.

Katamāni tīṇi? What three? What three?

Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. A fool thinks poorly, speaks poorly, and acts poorly. Here a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds.

No cetaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṁ paṇḍitā jāneyyuṁ: If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them, If a fool were not so, how would the wise know him thus:

‘bālo ayaṁ bhavaṁ asappuriso’ti? ‘This worthy one is a fool, an untrue person’? ‘This person is a fool, an untrue man’?

Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them, But because a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds, the wise know him thus:

‘bālo ayaṁ bhavaṁ asappuriso’ti. ‘This worthy one is a fool, an untrue person’. ‘This person is a fool, an untrue man.’

Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. A fool experiences three kinds of suffering and sadness in this very life. “A fool feels pain and grief here and now in three ways.

Sace, bhikkhave, bālo sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose a fool is sitting in a council hall, a street, or a crossroad, If a fool is seated in an assembly or along a street or in a square

tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing what is proper and fitting. and people there are discussing certain pertinent and relevant matters,

Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. then, if the fool is one who kills living beings, takes what is not given, misconducts himself in sensual pleasures, speaks falsehood, and indulges in wine, liquor, and intoxicants, which are the basis of negligence,

Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, he thinks:

‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti, ‘These people are discussing what is proper and fitting. ‘These people are discussing certain pertinent and relevant matters;

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. But those bad things are found in me and I exhibit them!’ these things are found in me, and I am seen engaging in those things.’

Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the first kind of suffering and sadness that a fool experiences in this very life. This is the first kind of pain and grief that a fool feels here and now.

Puna caparaṁ, bhikkhave, bālo passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—“Again, when a robber culprit is caught, a fool sees kings having many kinds of torture inflicted on him:

kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded. having him flogged with whips, beaten with canes, beaten with clubs; having his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; having him subjected to the ‘porridge pot,’ to the ‘polished-shell shave,’ to the ‘Rāhu’s mouth,’ to the ‘fiery wreath,’ to the ‘flaming hand,’ to the ‘blades of grass,’ to the ‘bark dress,’ to the ‘antelope,’ to the ‘meat hooks,’ to the ‘coins,’ to the ‘lye pickling,’ to the ‘pivoting pin,’ to the ‘rolled-up palliasse’; and having him splashed with boiling oil, and having him thrown to be devoured by dogs, and having him impaled alive on stakes, and having his head cut off with a sword.

Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, Then the fool thinks thus:

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti—‘The kinds of deeds for which the kings inflict such punishments—‘Because of such evil actions as those, when a robber culprit is caught, kings have many kinds of tortures inflicted on him:

kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti; they have him flogged with whips…and have his head cut off with a sword.

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. those things are found in me and I exhibit them! Those things are found in me, and I am seen engaging in those things.’

Mañcepi rājāno jāneyyuṁ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṁ—If the kings find out about me, they will inflict the same kinds of punishments on me!’

kasāhipi tāḷeyyuṁ …pe… jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti.

Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the second kind of suffering and sadness that a fool experiences in this very life. This is the second kind of pain and grief that a fool feels here and now.

Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. “Again, when a fool is on his chair or on his bed or resting on the ground, then the evil actions that he did in the past—his bodily, verbal, and mental misconduct—cover him, overspread him, and envelop him.

Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. Just as the shadow of a great mountain peak in the evening covers, overspreads, and envelops the earth,

evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. so too, when a fool is on his chair or on his bed or resting on the ground, then the evil actions that he did in the past—his bodily, verbal, and mental misconduct—cover him, overspread him, and envelop him.

Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, Then the fool thinks:

‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; ‘Alas, I haven’t done good and skillful things that keep me safe. ‘I have not done what is good, I have not done what is wholesome, I have not made myself a shelter from anguish.

kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. And I have done bad things, violence and sin. I have done what is evil, I have done what is cruel, I have done what is wicked.

Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. When I depart, I’ll go to the place where people who’ve done such things go.’ When I pass away, I shall go to the destination of those who have not done what is good…who have done what is wicked.’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. They sorrow and wail and lament, beating their breasts and falling into confusion. He sorrows, grieves, and laments, he weeps beating his breast and becomes distraught.

Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the third kind of suffering and sadness that a fool experiences in this very life. This is the third kind of pain and grief that a fool feels here and now.

Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. “A fool who has given himself over to misconduct of body, speech, and mind, on the dissolution of the body, after death, reappears in a state of deprivation, in an unhappy destination, even in hell.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that “Were it rightly speaking to be said of anything:

‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti, nirayameva taṁ sammā vadamāno vadeyya: it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. ‘That is utterly unwished for, utterly undesired, utterly disagreeable,’ it is of hell that, rightly speaking, this should be said:

‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti. ‘That is utterly unwished for, utterly undesired, utterly disagreeable.’

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti. So much so that it’s not easy to give a simile for how painful hell is.” So much so that it is hard to find a simile for the suffering in hell.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants said to the Buddha, When this was said, a bhikkhu asked the Blessed One:

“sakkā pana, bhante, upamaṁ kātun”ti? “But sir, is it possible to give a simile?” “But, venerable sir, can a simile be given?”

“Sakkā, bhikkhū”ti bhagavā avoca. “It’s possible,” said the Buddha. “It can, bhikkhu,” the Blessed One said.

“Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: “Suppose they arrest a bandit, a criminal and present him to the king, saying, “Bhikkhus, suppose men caught a robber culprit and presented him to the king, saying:

‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ ‘Sire, here is a robber culprit. Order what punishment you will for him.’

Tamenaṁ rājā evaṁ vadeyya: The king would say, Then the king said:

‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the morning with a hundred spears!’ ‘Go and strike this man in the morning with a hundred spears.’

Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. And they struck him in the morning with a hundred spears.

Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: Then at midday the king would say, Then at noon the king asked:

‘ambho, kathaṁ so puriso’ti? ‘Look here, how is that man?’ ‘How is that man?’

‘Tatheva, deva, jīvatī’ti. ‘He’s still alive, Your Majesty.’ ‘Sire, he is still alive.’

Tamenaṁ rājā evaṁ vadeyya: The king would say, Then the king said:

‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the midday with a hundred spears!’ ‘Go and strike that man at noon with a hundred spears.’

Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. And they struck him at noon with a hundred spears.

Atha rājā sāyanhasamayaṁ evaṁ vadeyya: Then late in the afternoon the king would say, Then in the evening the king asked:

‘ambho, kathaṁ so puriso’ti? ‘Look here, how is that man?’ ‘How is that man?’

‘Tatheva, deva, jīvatī’ti. ‘He’s still alive, Your Majesty.’ ‘Sire, he is still alive.’

Tamenaṁ rājā evaṁ vadeyya: The king would say, Then the king said:

‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ ‘Go and strike that man in the evening with a hundred spears.’

Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. And they struck him in the evening with a hundred spears.

Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? What do you think, bhikkhus?

api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? Would that man experience pain and distress from being struck with three hundred spears?” Would that man experience pain and grief because of being struck with the three hundred spears?”

“Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti? “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” “Venerable sir, that man would experience pain and grief because of being struck with even one spear, let alone three hundred.”

Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, Then, taking a small stone the size of his hand, the Blessed One addressed the bhikkhus thus:

“Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “What do you think, bhikkhus?

katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” Which is the greater, this small stone that I have taken, the size of my hand, or Himalaya, the king of mountains?”

“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti. “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.” “Venerable sir, the small stone that the Blessed One has taken, the size of his hand, does not count beside Himalaya, the king of mountains; it is not even a fraction, there is no comparison.”

“Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti. “In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t count, it’s not worth a fraction, there’s no comparison. “So too, bhikkhus, the pain and grief that the man would experience because of being struck with the three hundred spears does not count beside the suffering of hell; it is not even a fraction, there is no comparison.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—The wardens of hell punish them with the five-fold crucifixion. “Now the wardens of hell torture him with the fivefold transfixing.

tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. They drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the other hand, they drive a red-hot iron stake through one foot, they drive a red-hot iron stake through the other foot, they drive a red-hot iron stake in the middle through his breast.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti. The wardens of hell throw them down and hack them with axes. … “Next the wardens of hell throw him down and pare him with axes.

So tattha dukkhā tibbā …pe… byantīhoti. There he feels painful, racking…has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti. They hang them upside-down and hack them with hatchets. … “Next the wardens of hell set him with his feet up and his head down and pare him with adzes.

So tattha dukkhā tibbā …pe… byantīhoti. There he feels painful, racking…has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi. They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … “Next the wardens of hell harness him to a chariot and drive him back and forth across ground that is burning, blazing, and glowing.

So tattha dukkhā tibbā …pe… byantīhoti. There he feels painful, racking…has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi. They make them climb up and down a big mountain of burning coals, blazing and glowing. … “Next the wardens of hell make him climb up and down a great mound of coals that are burning, blazing, and glowing.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. There he feels painful, racking, piercing feelings. Yet he does not die so long as that evil action has not exhausted its result.

Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing. “Next the wardens of hell take him feet up and head down and plunge him into a red-hot metal cauldron that is burning, blazing, and glowing.

So tattha pheṇuddehakaṁ paccati. He is cooked there in a swirl of froth.

So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. There they’re seared in boiling scum, and they’re swept up and down and round and round. And as he is being cooked there in a swirl of froth, he is swept now up, now down, and now across.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. The wardens of hell toss them in the Great Hell. “Next the wardens of hell throw him into the Great Hell.

So kho pana, bhikkhave, mahānirayo—Now, about that Great Hell: Now as to that Great Hell, bhikkhus:

Catukkaṇṇo catudvāro, ‘Four are its corners, four its doors, It has four corners and is built

vibhatto bhāgaso mito; neatly divided section by section. With four doors, one set in each side,

Ayopākārapariyanto, Surrounded by an iron wall, Walled up with iron and all around

ayasā paṭikujjito. of iron is its roof. And shut in with an iron roof.

Tassa ayomayā bhūmi, The ground is even made of iron, Its floor as well is made of iron

jalitā tejasā yutā; it burns with fierce fire. And heated till it glows with fire.

Samantā yojanasataṁ, The heat forever radiates The range is a full hundred leagues

pharitvā tiṭṭhati sabbadā. a hundred leagues around.’ Which it covers all-pervasively.

Anekapariyāyenapi kho ahaṁ, bhikkhave, nirayakathaṁ katheyyaṁ; I could tell you many different things about hell. “Bhikkhus, I could tell you in many ways about hell.

yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā. So much so that it’s not easy to completely describe the suffering in hell. So much so that it is hard to finish describing the suffering in hell.

Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. There are, mendicants, animals that feed on grass. “Bhikkhus, there are animals that feed on grass.

Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṁ khādanti. They eat by cropping fresh or dried grass with their teeth. They eat by cropping fresh or dried grass with their teeth.

Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? And what animals feed on grass? And what animals feed on grass?

Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Elephants, horses, cattle, donkeys, goats, deer, and various others. Horses, cattle, donkeys, goats, and deer, and any other such animals.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass. A fool who formerly delighted in tastes here and did evil actions here, on the dissolution of the body, after death, reappears in the company of animals that feed on grass.

Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. There are animals that feed on dung. “There are animals that feed on dung.

Te dūratova gūthagandhaṁ ghāyitvā dhāvanti: When they catch a whiff of dung they run to it, thinking, They smell dung from a distance and run to it, thinking:

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. ‘There we’ll eat! There we’ll eat!’ ‘We can eat, we can eat!’

Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti: It’s like when brahmins smell a burnt offering, they run to it, thinking, Just as brahmins run to the smell of a sacrifice, thinking:

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; ‘There we’ll eat! There we’ll eat!’ ‘We can eat here, we can eat here!’

evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, In the same way, there are animals that feed on dung. so too these animals that feed on dung

te dūratova gūthagandhaṁ ghāyitvā dhāvanti: When they catch a whiff of dung they run to it, thinking, smell dung from a distance and run to it, thinking:

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. ‘There we’ll eat! There we’ll eat!’ ‘We can eat here, we can eat here!’

Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? And what animals feed on dung? And what animals feed on dung?

Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Chickens, pigs, hounds, jackals, and various others. Fowls, pigs, dogs, and jackals, and any other such animals.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung. A fool who formerly delighted in tastes here and did evil actions here, on the dissolution of the body, after death, reappears in the company of animals that feed on dung.

Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. There are animals who are born, live, and die in darkness. “There are animals that are born, age, and die in darkness.

Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? And what animals are born, live, and die in darkness? And what animals are born, age, and die in darkness?

Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Moths, maggots, earthworms, and various others. Moths, maggots, and earthworms, and any other such animals.

Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness. A fool who formerly delighted in tastes here and did evil actions here, on the dissolution of the body, after death, reappears in the company of animals that are born, age, and die in darkness.

Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. There are animals who are born, live, and die in water. “There are animals that are born, age, and die in water.

Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti? And what animals are born, live, and die in water? And what animals are born, age, and die in water?

Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. Fish, turtles, dolphins, and various others. Fish, turtles, and crocodiles, and any other such animals.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water. A fool who formerly delighted in tastes here and did evil actions here, on the dissolution of the body, after death, reappears in the company of animals that are born, age, and die in water.

Santi, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. There are animals who are born, live, and die in filth. “There are animals that are born, age, and die in filth.

Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti? And what animals are born, live, and die in filth? And what animals are born, age, and die in filth?

Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe… Those animals that are born, live, and die in a rotten fish, a rotten carcass, Those animals that are born, age, and die in a rotten fish or in a rotten corpse…

pūtikummāse vā … rotten porridge, or in rotten porridge…

candanikāya vā … a cesspool, or in a cesspit…

oligalle vā jāyanti, ye vā panaññepi keci tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. or a sump. or in a sewer, and any other such animals that are born, age, and die in filth.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth. A fool who formerly delighted in tastes here and did evil actions here, on the dissolution of the body, after death, reappears in the company of animals that are born, age, and die in filth.

Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ; I could tell you many different things about the animal realm. “Bhikkhus, I could tell you in many ways about the animal kingdom,

yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni. So much so that it’s not easy to completely describe the suffering in the animal realm. so much so that it is hard to finish describing the suffering in the animal kingdom.

Seyyathāpi, bhikkhave, puriso ekacchiggalaṁ yugaṁ mahāsamudde pakkhipeyya. Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. “Suppose a man threw into the sea a yoke with one hole in it,

Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north.

Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya. And there was a one-eyed turtle who popped up once every hundred years. Suppose there were a blind turtle that came up once at the end of each century.

Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? What do you think, bhikkhus?

api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti? Would that one-eyed turtle still poke its neck through the hole in that yoke?” Would that blind turtle put his neck into that yoke with one hole in it?”

“No hetaṁ, bhante”. “No, sir.

“Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. Only after a very long time, sir, if ever.” “He might, venerable sir, sometime or other at the end of a long period.”

“Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyya, ato dullabhatarāhaṁ, bhikkhave, manussattaṁ vadāmi sakiṁ vinipātagatena bālena. “That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say. “Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say.

Taṁ kissa hetu? Why is that? Why is that?

Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit.

Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. There they just prey on each other, preying on the weak. There mutual devouring prevails, and the slaughter of the weak.

Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni nīcakulāni—And suppose that fool, after a very long time, returned to the human realm. “If, sometime or other, at the end of a long period, that fool comes back to the human state, it is into a low family that he is reborn—

caṇḍālakulaṁ vā nesādakulaṁ vā venakulaṁ vā rathakārakulaṁ vā pukkusakulaṁ vā. They’d be reborn in a low class family—a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. into a family of outcasts or hunters or bamboo-workers or cartwrights or scavengers—

Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. one that is poor with little to eat and drink, surviving with difficulty, where he scarcely finds food and clothing;

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. And they’d be ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. and he is ugly, unsightly, and misshapen, sickly, blind, cripple-handed, lame, or paralysed; he gets no food, drink, clothes, vehicles, garlands, scents and unguents, bed, lodging, and light;

So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati. And they do bad things by way of body, speech, and mind. he misconducts himself in body, speech, and mind,

So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. and having done that, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell.

Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. Suppose a gambler were to lose his wife and child, all his property, and then get thrown in jail with his first losing hand. “Bhikkhus, suppose a gambler at the very first unlucky throw loses his child and his wife and all his property and furthermore goes into bondage himself,

Appamattako so, bhikkhave, kaliggaho yaṁ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. Such a losing hand is trivial compared to yet an unlucky throw such as that is negligible;

Atha kho ayameva tato mahantataro kaliggaho yaṁ so bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. the losing hand whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. it is a far more unlucky throw when a fool who misconducts himself in body, speech, and mind, on the dissolution of the body, after death, reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell.

Ayaṁ, bhikkhave, kevalā paripūrā bālabhūmīti. This is the total fulfillment of the fool’s level. This is the complete perfection of the fool’s grade.

Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. There are these three characteristics, signs, and manifestations of an astute person. “Bhikkhus, there are these three characteristics of a wise man, signs of a wise man, attributes of a wise man.

Katamāni tīṇi? What three? What three?

Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. An astute person thinks well, speaks well, and acts well. Here a wise man is one who thinks good thoughts, speaks good words, and does good deeds.

No cetaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: If an astute person didn’t think well, speak well, and act well, then how would the astute know of them, If a wise man were not so, how would the wise know him thus:

‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? ‘This worthy one is astute, a true person’? ‘This person is a wise man, a true man’?

Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: But since an astute person does think well, speak well, and act well, then the astute do know of them, But because a wise man is one who thinks good thoughts, speaks good words, and does good deeds, the wise know him thus:

‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. ‘This worthy one is astute, a true person’. ‘This person is a wise man, a true man.’

Sa kho so, bhikkhave, paṇḍito tividhaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. An astute person experiences three kinds of pleasure and happiness in this very life. “A wise man feels pleasure and joy here and now in three ways.

Sace, bhikkhave, paṇḍito sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose an astute person is sitting in a council hall, a street, or a crossroad, If a wise man is seated in an assembly or along a street or in a square

tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing about what is proper and fitting. and people there are discussing certain pertinent and relevant matters,

Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; And suppose that astute person is someone who refrains from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. then, if the wise man is one who abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from wine, liquor, and intoxicants, which are the basis of negligence,

tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, he thinks:

‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti; ‘These people are discussing what is proper and fitting. ‘These people are discussing certain pertinent and relevant matters;

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. And those good things are found in me and I exhibit them.’ those things are not found in me, and I am not seen engaging in them.’

Idaṁ, bhikkhave, paṇḍito paṭhamaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the first kind of pleasure and happiness that an astute person experiences in this very life. This is the first kind of pleasure and joy that a wise man feels here and now.

Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—“Again, when a robber culprit is caught, a wise man sees kings having many kinds of torture inflicted on him:

kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded. having him flogged with whips, beaten with canes, beaten with clubs; having his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; having him subjected to the ‘porridge pot,’ to the ‘polished-shell shave,’ to the ‘Rāhu’s mouth,’ to the ‘fiery wreath,’ to the ‘flaming hand,’ to the ‘blades of grass,’ to the ‘bark dress,’ to the ‘antelope,’ to the ‘meat hooks,’ to the ‘coins,’ to the ‘lye pickling,’ to the ‘pivoting pin,’ to the ‘rolled-up palliasse’; and having him splashed with boiling oil, and having him thrown to be devoured by dogs, and having him impaled alive on stakes, and having his head cut off with a sword. (As in §4.)

Tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, Then the wise man thinks thus:

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti, na te dhammā mayi saṁvijjanti, ahañca na tesu dhammesu sandissāmī’ti. ‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I do not exhibit them!’ ‘Because of such evil actions as those, when a robber culprit is caught, kings have many kinds of tortures inflicted on him. Those things are not found in me, and I am not seen engaging in those things.’

Idampi, bhikkhave, paṇḍito dutiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the second kind of pleasure and happiness that an astute person experiences in this very life. This is the second kind of pleasure and joy that a wise man feels here and now.

Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe… Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. “Again, when a wise man is on his chair or on his bed or resting on the ground, then the good actions that he did in the past—his good bodily, verbal, and mental conduct—cover him…

seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. Just as the shadow of a great mountain peak in the evening covers, overspreads, and envelops the earth,

evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. so too, when a wise man is on his chair or on his bed or resting on the ground, then the good actions that he did in the past—his good bodily, verbal, and mental conduct—cover him, overspread him, and envelop him.

Tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, Then the wise man thinks:

‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; ‘Well, I haven’t done bad things, violence and sin. ‘I have not done what is evil, I have not done what is cruel, I have not done what is wicked.

kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. And I have done good and skillful deeds that keep me safe. I have done what is good, I have done what is wholesome, I have made myself a shelter from anguish.

Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. When I pass away, I’ll go to the place where people who’ve done such things go.’ When I pass away, I shall go to the destination of those who have not done what is evil…who have made themselves a shelter from anguish.’

So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So they don’t sorrow and wail and lament, beating their breast and falling into confusion. He does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught.

Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the third kind of pleasure and happiness that an astute person experiences in this very life. This is the third kind of pleasure and joy that a wise man feels here and now.

Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. “A wise man who has given himself over to good conduct of body, speech, and mind, on the dissolution of the body, after death, reappears in a happy destination, even in heaven.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that “Were it rightly speaking to be said of anything:

‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti, saggameva taṁ sammā vadamāno vadeyya: it is utterly likable, desirable, and agreeable, it is of heaven that this should be said. ‘That is utterly wished for, utterly desired, utterly agreeable,’ it is of heaven that, rightly speaking, this should be said:

‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti. ‘That is utterly wished for, utterly desired, utterly agreeable.’

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti. So much so that it’s not easy to give a simile for how pleasurable heaven is.” So much so that it is hard to finish describing the happiness of heaven.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants said to the Buddha, When this was said, a bhikkhu asked the Blessed One:

“sakkā pana, bhante, upamaṁ kātun”ti? “But sir, is it possible to give a simile?” “But, venerable sir, can a simile be given?”

“Sakkā, bhikkhū”ti bhagavā avoca. “It’s possible,” said the Buddha. “It can, bhikkhu,” the Blessed One said.

“Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti. “Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them. “Bhikkhus, suppose that a Wheel-turning Monarch possessed the seven treasures and the four kinds of success, and because of that experienced pleasure and joy.

Katamehi sattahi? What seven? “What are the seven treasures?

Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the royal longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail. Here, when a head-anointed noble king has bathed his head on the Uposatha day of the fifteenth and has ascended to the upper palace chamber for the Uposatha, there appears to him the divine wheel-treasure with its thousand spokes, its tire, and its nave, complete in every aspect.

Taṁ disvāna rañño khattiyassa muddhāvasittassa evaṁ hoti: Seeing this, the king thinks, On seeing it, the head-anointed noble king thinks thus:

‘sutaṁ kho pana metaṁ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. ‘Now it has been heard by me that when a head-anointed noble king has bathed his head on the Uposatha day of the fifteenth and has ascended to the upper palace chamber for the Uposatha, and there appears to him the divine wheel-treasure with its thousand spokes, its tire, and its nave, complete in every aspect, then that king becomes a Wheel-turning Monarch.

Assaṁ nu kho ahaṁ rājā cakkavattī’ti? Am I then a wheel-turning monarch?’ Am I then a Wheel-turning Monarch?’

Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkirati: Then the anointed aristocratic king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying, “Then the head-anointed noble king rises from his seat, and taking a water vessel in his left hand, he sprinkles the wheel-treasure with his right hand, saying:

‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ ‘Turn forward, good wheel-treasure; triumph, good wheel-treasure!’

Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavattati. Anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Then the wheel-treasure rolls toward the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. Then the wheel-treasure turns forward rolling in the eastern direction and the Wheel-turning Monarch follows it with his four-constituent army. Now in whatever region the wheel-treasure pauses, there the Wheel-turning Monarch takes up his abode with his four-constituent army.

Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say, And opposing kings in the eastern direction come to the Wheel-turning Monarch and speak thus:

‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. ‘Come, Great King! Welcome, Great King! We are yours, Great King, instruct us.’ ‘Come, great king; welcome, great king; command, great king; advise, great king.’

Rājā cakkavattī evamāha: The wheel-turning monarch says, The Wheel-turning Monarch speaks thus:

‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink liquor. Maintain the current level of taxation.’ ‘You should not kill living beings; you should not take what has not been given; you should not misconduct yourselves in sensual pleasures; you should not speak falsehood; you should not drink intoxicants; you should eat what you are accustomed to eat.’

Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti. And so the opposing rulers of the eastern quarter become his vassals. And the opposing kings in the eastern direction submit to the Wheel-turning Monarch.

Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavattati …pe… Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls toward the south. … “Then the wheel-treasure plunges into the eastern ocean and emerges again. And then it turns forward rolling in the southern direction…And the opposing kings in the southern direction submit to the Wheel-turning Monarch.

dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavattati …pe… Having plunged into the southern ocean and emerged again, it rolls toward the west. … Then the wheel-treasure plunges into the southern ocean and emerges again. And then it turns forward rolling in the western direction…And the opposing kings in the western direction submit to the Wheel-turning Monarch.

pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Having plunged into the western ocean and emerged again, it rolls toward the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. Then the wheel-treasure plunges into the western ocean and emerges again. And then it turns forward rolling in the northern direction, and the Wheel-turning Monarch follows it with his four-constituent army. Now in whatever region the wheel-treasure pauses, there the Wheel-turning Monarch takes up his abode with his four-constituent army.

Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, And opposing kings in the northern direction come to the Wheel-turning Monarch and speak thus:

Rājā cakkavattī evamāha: The wheel-turning monarch says, The Wheel-turning Monarch speaks thus:

‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ; yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink liquor. Maintain the current level of taxation.’ ‘You should not kill living beings; you should not take what has not been given; you should not misconduct yourselves in sensual pleasures; you should not speak falsehood; you should not drink intoxicants; you should eat what you are accustomed to eat.’

Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti. And so the opposing rulers of the eastern quarter become his vassals. And the opposing kings in the northern direction submit to the Wheel-turning Monarch.

Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṁ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṁ upasobhayamānaṁ. And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound. “Now when the wheel-treasure has triumphed over the earth to the ocean’s edge, it returns to the royal capital and remains as if fixed on its axle at the gate of the Wheel-turning Monarch’s inner palace, as an adornment to the gate of his inner palace.

Rañño, bhikkhave, cakkavattissa evarūpaṁ cakkaratanaṁ pātubhavati. Such is the wheel-treasure that appears to the wheel-turning monarch. Such is the wheel-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa hatthiratanaṁ pātubhavati—Next, the elephant-treasure appears to the wheel-turning monarch. “Again, the elephant-treasure appears to the Wheel-turning Monarch,

sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath. all white, with sevenfold stance, with supernormal power, flying through the air, the king of elephants named ‘Uposatha.’

Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: Seeing him, the king was impressed, On seeing him, the Wheel-turning Monarch’s mind has confidence in him thus:

‘bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā’ti. ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ ‘It would be wonderful to ride the elephant, if he would undergo taming!’

Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. Then the elephant-treasure undergoes taming just like a fine thoroughbred elephant well tamed for a long time.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. And it so happens that the Wheel-turning Monarch, when testing the elephant-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal.

Rañño, bhikkhave, cakkavattissa evarūpaṁ hatthiratanaṁ pātubhavati. Such is the elephant-treasure that appears to the wheel-turning monarch. Such is the elephant-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa assaratanaṁ pātubhavati—Next, the horse-treasure appears to the wheel-turning monarch. “Again, the horse-treasure appears to the Wheel-turning Monarch,

sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. all white, with raven-black head, with mane like muñja grass, with supernormal power, flying through the air, the king of horses named ‘Valāhaka’ [‘Thundercloud’].

Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: Seeing him, the king was impressed, On seeing him, the Wheel-turning Monarch’s mind has confidence in him thus:

‘bhaddakaṁ vata bho assayānaṁ, sace damathaṁ upeyyā’ti. ‘This would truly be a fine horse vehicle, if he would submit to taming.’ ‘It would be wonderful to ride the horse, if he would undergo taming!’

Atha kho taṁ, bhikkhave, assaratanaṁ seyyathāpi nāma bhaddo assājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time. Then the horse-treasure undergoes taming just like a fine thoroughbred horse well tamed for a long time.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. And it so happens that the Wheel-turning Monarch, when testing the horse-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal.

Rañño, bhikkhave, cakkavattissa evarūpaṁ assaratanaṁ pātubhavati. Such is the horse-treasure that appears to the wheel-turning monarch. Such is the horse-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa maṇiratanaṁ pātubhavati. Next, the jewel-treasure appears to the wheel-turning monarch. “Again, the jewel-treasure appears to the Wheel-turning Monarch.

So hoti maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. It is a beryl gem that’s naturally lustrous, eight-faceted, well-worked. The jewel is fine beryl of purest water, eight-faceted, and well cut.

Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti. And the radiance of that jewel spreads all-round for a league. Now the radiance of the jewel-treasure spreads around for a whole league.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. And it so happens that when the Wheel-turning Monarch is testing the jewel-treasure, he draws up his four-constituent army in array, and mounting the jewel on top of his banner, he sets forth in the darkness and gloom of the night.

Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Then the villagers around them set off to work, thinking that it was day. Then all the [inhabitants of the] villages nearby begin their work by its light, thinking that it is day.

Rañño, bhikkhave, cakkavattissa evarūpaṁ maṇiratanaṁ pātubhavati. Such is the jewel-treasure that appears to the wheel-turning monarch. Such is the jewel-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa itthiratanaṁ pātubhavati. Next, the woman-treasure appears to the wheel-turning monarch. “Again, the woman-treasure appears to the Wheel-turning Monarch,

Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṁ vaṇṇaṁ, appattā dibbaṁ vaṇṇaṁ. She is attractive, good-looking, lovely, of surpassing beauty. She’s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching heavenly beauty. beautiful, comely and graceful, possessing the supreme beauty of complexion, neither too tall nor too short, neither too slim nor too stout, neither too dark nor too fair, surpassing human beauty without reaching divine beauty.

Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. And her touch is like a tuft of cotton-wool or kapok. The touch of the woman-treasure is such that it is like a tuft of kapok or a tuft of cotton-wool.

Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. When it’s cool her limbs are warm, and when it’s warm her limbs are cool. When it is cool, her limbs are warm; when it is warm, her limbs are cool.

Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. The fragrance of sandal floats from her body, and lotus from her mouth. From her body the scent of sandalwood comes forth, and from her mouth the scent of lotuses.

Taṁ kho pana, bhikkhave, itthiratanaṁ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely. She rises before the Wheel-turning Monarch and retires after him. She is eager to serve, agreeable in conduct, and sweet in speech.

Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena? The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed. Since she is never unfaithful to the Wheel-turning Monarch even in thought, how could she be so in body?

Rañño, bhikkhave, cakkavattissa evarūpaṁ itthiratanaṁ pātubhavati. Such is the woman-treasure who appears to the wheel-turning monarch. Such is the woman-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa gahapatiratanaṁ pātubhavati. Next, the householder-treasure appears to the wheel-turning monarch. “Again, the steward-treasure appears to the Wheel-turning Monarch.

Tassa kammavipākajaṁ dibbacakkhu pātubhavati, yena nidhiṁ passati sassāmikampi assāmikampi. The power of clairvoyance manifests in him as a result of past deeds, by which he sees treasure troves, both owned and ownerless. The divine eye born of past action is manifested in him whereby he sees hidden stores of treasure both with owners and ownerless.

So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: He approaches the wheel-turning monarch and says, He approaches the Wheel-turning Monarch and says:

‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, Your Majesty. I will take care of the treasury.’ ‘Sire, you remain at ease. I shall take care of your monetary affairs.’

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca: Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges River. Then he said to the householder-treasure, And it so happens that when the Wheel-turning Monarch is testing the steward-treasure, he boards a boat, and putting out into the river Ganges, in midstream he tells the steward-treasure:

‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Householder, I need gold, both coined and uncoined.’ ‘I need gold and bullion, steward.’

‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti. ‘Well then, Great King, draw the boat up to one shore.’ ‘Then, sire, let the boat be steered towards one bank.’

‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. ‘It’s right here, householder, that I need gold, both coined and uncoined.’ ‘Steward, it is actually here that I need gold and bullion.’

Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca: Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king, Then the steward-treasure plunges both hands into the water and draws up a pot full of gold and bullion, and he tells the Wheel-turning Monarch:

‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti. ‘Is this sufficient, Great King? Has enough been done, Great King, enough offered?’ ‘Is this enough, sire? Is enough done, enough offered?’

Rājā cakkavattī evamāha: The wheel-turning monarch said,

‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti. ‘That is sufficient, householder. Enough has been done, enough offered.’ ‘This is enough, steward, enough is done, enough offered.’

Rañño, bhikkhave, cakkavattissa evarūpaṁ gahapatiratanaṁ pātubhavati. Such is the householder-treasure that appears to the wheel-turning monarch. Such is the steward-treasure that appears to a Wheel-turning Monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṁ pātubhavati—Next, the commander-treasure appears to the wheel-turning monarch. “Again, the counsellor-treasure appears to the Wheel-turning Monarch,

paṇḍito byatto medhāvī paṭibalo rājānaṁ cakkavattiṁ upayāpetabbaṁ upayāpetuṁ apayāpetabbaṁ apayāpetuṁ ṭhapetabbaṁ ṭhapetuṁ. He is astute, competent, intelligent, and capable regarding who should be ushered in to the king’s presence, who should be ushered out, and who should be kept by his side. wise, shrewd, and sagacious, capable of getting the Wheel-turning Monarch to promote that which is worthy of being promoted, to dismiss that which should be dismissed, and to establish that which should be established.

So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: He approaches the wheel-turning monarch and says, He approaches the Wheel-turning Monarch and says:

‘appossukko tvaṁ, deva, hohi. Ahamanusāsissāmī’ti. ‘Relax, Your Majesty. I shall issue instructions.’ ‘Sire, you remain at ease. I shall govern.’

Rañño, bhikkhave, cakkavattissa evarūpaṁ pariṇāyakaratanaṁ pātubhavati. Such is the commander-treasure that appears to the wheel-turning monarch. Such is the counsellor-treasure that appears to a Wheel-turning Monarch.

Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti. These are the seven treasures possessed by a wheel-turning monarch. These are the seven treasures that a Wheel-turning Monarch possesses.

Katamāhi catūhi iddhīhi? And what are the four blessings? “What are the four kinds of success?

Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other humans. Here a Wheel-turning Monarch is handsome, comely, and graceful, possessing the supreme beauty of complexion, and he surpasses other human beings in that respect.

Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti. This is the first blessing. This is the first kind of success that a Wheel-turning Monarch possesses.

Puna caparaṁ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Furthermore, he is long-lived, more so than other humans. “Again, a Wheel-turning Monarch lives long and endures long, and he surpasses other human beings in that respect.

Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti. This is the second blessing. This is the second kind of success that a Wheel-turning Monarch possesses.

Puna caparaṁ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other humans. “Again, a Wheel-turning Monarch is free from illness and affliction, possessing a good digestion that is neither too cool nor too warm, and he surpasses other human beings in that respect.

Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti. This is the third blessing. This is the third kind of success that a Wheel-turning Monarch possesses.

Puna caparaṁ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders “Again, a Wheel-turning Monarch is dear and agreeable to brahmins and householders.

Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo; as a father is to his children. Just as a father is dear and agreeable to his children,

evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. so too a Wheel-turning Monarch is dear and agreeable to brahmins and householders.

Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. And the brahmins and householders are as dear to the wheel-turning monarch Brahmins and householders, too, are dear and agreeable to a Wheel-turning Monarch.

Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā; as children are to their father. Just as children are dear and agreeable to a father,

evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. so too brahmins and householders are dear and agreeable to a Wheel-turning Monarch.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park. Once a Wheel-turning Monarch was driving in a pleasure park with his four-constituent army.

Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: Then the brahmins and householders went up to him and said, Then brahmins and householders went to him and spoke thus:

‘ataramāno, deva, yāhi yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti. ‘Slow down, Your Majesty, so we may see you longer!’ ‘Sire, drive slowly that we may see you longer.’

Rājāpi, bhikkhave, cakkavattī sārathiṁ āmantesi: And the king addressed his charioteer, And so he told his charioteer:

‘ataramāno, sārathi, pesehi yathā maṁ brāhmaṇagahapatikā cirataraṁ passeyyun’ti. ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ ‘Charioteer, drive slowly that I may see the brahmins and householders longer.’

Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. This is the fourth blessing. This is the fourth kind of success that a Wheel-turning Monarch possesses.

Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti. These are the four blessings possessed by a wheel-turning monarch. These are the four kinds of success that a Wheel-turning Monarch possesses.

Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? “What do you think, bhikkhus?

api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyethā”ti? Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?” Would a Wheel-turning Monarch experience pleasure and joy because of possessing these seven treasures and these four kinds of success?”

“Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti? “Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!” “Venerable sir, a Wheel-turning Monarch would experience pleasure and joy because of possessing even one treasure, let alone seven treasures and four kinds of success.”

“Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? “What do you think, bhikkhus?

katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” Which is the greater, this small stone that I have taken, the size of my hand, or Himalaya, the king of mountains?”

“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti. “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.” “Venerable sir, the small stone that the Blessed One has taken, the size of his hand, does not count beside Himalaya, the king of mountains; it is not even a fraction, there is no comparison.”

“Evameva kho, bhikkhave, yaṁ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti taṁ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti. “In the same way, compared to the happiness of heaven, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn’t even count, it’s not even a fraction, there’s no comparison. “So too, bhikkhus, the pleasure and joy that a Wheel-turning Monarch would experience because of possessing the seven treasures and the four kinds of success does not count beside the happiness of heaven; it is not even a fraction, there is no comparison.

Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni uccākulāni—And suppose that astute person, after a very long time, returned to the human realm. “If, some time or other, at the end of a long period, the wise man comes back to the human state, it is into a high family that he is reborn—

khattiyamahāsālakulaṁ vā brāhmaṇamahāsālakulaṁ vā gahapatimahāsālakulaṁ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. They’d be reborn in a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. into a family of well-to-do nobles, or well-to-do brahmins, or well-to-do householders—one that is rich, of great wealth, of great possessions, with abundant gold and silver, with abundant assets and means, and with abundant money and grain.

So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and a bed, house, and lighting. He is handsome, comely and graceful, possessing the supreme beauty of complexion. He obtains food and drink, clothes, vehicles, garlands, scents and unguents, bed, lodging, and light.

So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. And they do good things by way of body, speech, and mind. He conducts himself well in body, speech, and mind,

So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. and having done so, on the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.

Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya; Suppose a gambler was to win a big pile of money with the first winning hand. “Bhikkhus, suppose a gambler at the very first lucky throw won a great fortune,

appamattako so, bhikkhave, kaṭaggaho yaṁ so akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya. Such a winning hand is trivial compared to yet a lucky throw such as that is negligible;

Atha kho ayameva tato mahantataro kaṭaggaho yaṁ so paṇḍito kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. the winning hand whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm. it is a far more lucky throw when a wise man who conducts himself well in body, speech, and mind, on the dissolution of the body, after death, reappears in a happy destination, even in the heavenly world.

Ayaṁ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti. This is the total fulfillment of the astute person’s level.” This is the complete perfection of the wise man’s grade.”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Bālapaṇḍitasuttaṁ niṭṭhitaṁ navamaṁ.

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