中阿含經

16. THE GREAT CHAPTER

(Latter Part)

199. THE DISCOURSE ON THE GROUND OF WISDOM CULTIVATION

Thus have I heard:

At one time the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

Then the Blessed One addressed the bhikkhus:

“Now I shall teach you the Dharma of the foolish and the Dharma of the wise. Listen well, listen well, and carefully reflect upon it.”

The bhikkhus respectfully listened.

The Buddha taught:

“What is the Dharma of the foolish? A fool has three characteristics, signs, and marks of foolishness. One who possesses foolishness is therefore called a fool.

“What are the three? A fool thinks evil thoughts, speaks evil words, and performs evil deeds. Therefore, a fool is called a fool. If a fool did not think evil thoughts, speak evil words, or perform evil deeds, how could that person be called a fool? Because a fool thinks evil thoughts, speaks evil words, and performs evil deeds, that person is called a fool.

“In this very life, that fool experiences three kinds of sorrow and suffering in body and mind. What are the three kinds of sorrow and suffering experienced by a fool in body and mind? When people are seated at an assembly, on a main road or narrow lane, in a marketplace or tavern, or at a crossroads, they speak about deeds characteristic of a fool.

A fool kills living beings, steals, engages in sexual misconduct, speaks falsely, and even holds wrong views, thus accomplishing immeasurable evil and unwholesome qualities. Having accomplished immeasurable evil and unwholesome qualities, when others see this, they speak of that person’s evil. Upon hearing them, the fool thinks: ‘When someone has accomplished immeasurable evil and unwholesome qualities, others who see it speak of that person’s evil.

I too possess immeasurable evil and unwholesome qualities. If others knew of them, they would also speak of my evil.’ This is the first sorrow and suffering experienced by the fool in body and mind in this very life.

“Furthermore, the fool sees the king’s men seize and bind a criminal and subject him to various painful punishments: cutting off his hands, cutting off his feet, cutting off both hands and feet, cutting off his ears, cutting off his nose, cutting off both ears and nose, slicing off pieces of flesh, plucking out his hair or beard, or both beard and hair; confining him in a cage; wrapping him in cloth and burning him; burying him in sand; wrapping him in grass and setting it aflame; putting him into the mouth of an iron boar, the belly of an iron donkey, or the mouth of an iron tiger and then setting it afire; putting him into a bronze cauldron or boiling him in an iron pan; cutting him into pieces; stabbing him with sharp points; tearing him with hooks;

placing him upon an iron bed and dripping boiling oil upon him; seating him in an iron mortar and pounding him with an iron pestle; having a venomous dragon peck him; whipping him; beating him with a staff or cane; piercing his tongue and displaying his head; or beheading him and displaying his head.

Seeing this, the fool thinks: ‘When someone has accomplished immeasurable evil and unwholesome qualities, if they are discovered, he is treated in this way. I too possess immeasurable evil and unwholesome qualities. If the king learned of them, I would likewise be tortured and punished.’ This is the second sorrow and suffering experienced by the fool in body and mind in this very life.

“Furthermore, that fool conducts himself badly in body, speech, and mind. When he falls ill and suffers pain, whether sitting or lying upon a bed, a board, or the ground, his body and mind are afflicted by extreme suffering, even as his life approaches its end. At that time, his evil bodily, verbal, and mental conduct hangs over him from above, just as in the late afternoon, when the sun descends behind a high mountain, its shadow falls across the earth.

In the same way, his evil bodily, verbal, and mental conduct now hangs over him from above. He thinks: ‘These are my evil bodily, verbal, and mental deeds hanging over me from above. Formerly I committed much evil and did not cultivate merit.

If there is a place for those who do evil, are violent, act unjustly, do no good, cultivate no merit, and establish no refuge or shelter against fear, I shall go to that evil place.’ He consequently becomes remorseful, does not die peacefully, and meets an unhappy end. This is the third sorrow and suffering experienced by the fool in body and mind in this very life.

“Furthermore, that fool conducts himself badly in body, speech, and mind. Having conducted himself badly in body, speech, and mind, because of these causes and conditions, upon the breakup of the body and the end of life, he will certainly proceed to an evil destination and be born in hell. Having been born there, he experiences painful retribution that is entirely unlovely, unpleasant, disagreeable, and undesirable. That is hell. Why? Because in that hell there is nothing lovely, pleasant, agreeable, or desirable.”

Then a bhikkhu rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One, what is the suffering in hell like?”

The Blessed One replied:

“Bhikkhu, the suffering in hell cannot be fully described. Bhikkhu, in hell there is only suffering.”

The bhikkhu again asked:

“Could the Blessed One use a simile to clarify its meaning?”

The Blessed One replied:

“A simile can indeed be used to clarify the meaning of that suffering. Bhikkhu, suppose the king’s men seized a bandit, brought him before a crowned ksatriya king, and reported: ‘Your Majesty, this bandit is guilty. May Your Majesty punish him.’ The crowned ksatriya king ordered: ‘Take him away and punish him.

In the morning, pierce him with one hundred sharp spears.’ Obeying the order, the king’s men took him away and punished him, piercing him in the morning with one hundred sharp spears. Yet the man remained alive. The crowned ksatriya king asked: ‘How is that man?’ The king’s men replied: ‘Your Majesty, he is still alive.’ The crowned ksatriya king then ordered: ‘At midday, pierce him with another one hundred sharp spears.’ Obeying the order, the king’s men pierced him at midday with one hundred sharp spears.

Yet the man remained alive. The crowned ksatriya king again asked: ‘How is that man?’ The king’s men replied: ‘Your Majesty, he is still alive.’ The crowned ksatriya king then ordered: ‘In the evening, pierce him with another one hundred sharp spears.’ Obeying the order, the king’s men pierced him in the evening with another one hundred sharp spears. The man remained alive, but his body had been completely pierced and torn, with no intact place left, not even one as small as a coin-hole.

The crowned ksatriya king again asked: ‘How is that man?’ The king’s men replied: ‘Your Majesty, he remains alive, but his body has been completely pierced and torn, without any intact place left, not even one as small as a coin-hole.’

“Bhikkhu, what do you think? If that man were pierced in one day by three hundred sharp spears, would he thereby experience extreme grief, sorrow, and suffering in body and mind?”

The bhikkhu replied:

“Blessed One, a person pierced by even one sharp spear would suffer greatly; how much more one pierced by three hundred sharp spears in a single day! Would that person not experience the most extreme sorrow, grief, and anguish in body and mind?”

The Blessed One then held in his hand a small stone the size of a bean and asked the bhikkhu:

“Do you see this small stone the size of a bean that I hold in my hand?”

The bhikkhu replied:

“Blessed One, I see it.”

The Blessed One again asked:

“Bhikkhu, what do you think? Which is greater: this stone the size of a bean that I hold in my hand, or the king of mountains, the Himalayas?”

The bhikkhu replied:

“Blessed One, compared with the king of mountains, the Himalayas, the stone the size of a bean held in your hand is a hundred, a thousand, a hundred thousand myriad times smaller. It cannot bear comparison; it cannot be calculated, reckoned, illustrated, or equated. One can only say that the king of mountains, the Himalayas, is exceedingly great, supremely great.”

The Blessed One said:

“Bhikkhu, compared with the king of mountains, the Himalayas, this stone the size of a bean that I hold in my hand is a hundred, a thousand, a hundred thousand myriad times smaller. It cannot bear comparison; it cannot be calculated, reckoned, illustrated, or equated. One can only say that the king of mountains, the Himalayas, is exceedingly great.

In the same way, Bhikkhu, although a person pierced by three hundred sharp spears in a single day would thereby experience exceedingly severe grief, sorrow, and suffering in body and mind, compared with the suffering in hell, that suffering is not even a hundredth, a thousandth, or a hundred-thousand-myriadth part. It cannot bear comparison; it cannot be calculated, reckoned, illustrated, or equated. One can only say that the suffering in hell is exceedingly severe.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who take iron axes glowing red with fire and carve their bodies. The places where criminals are punished are fashioned with eight corners or six corners, square or round, high or low, fine or ugly. Thus the criminals are tortured and oppressed by agonizing pain for many years, even hundreds of thousands of years, experiencing immeasurable and extreme suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who take iron axes glowing red with fire and burn their bodies. The places of punishment are fashioned with eight corners or six corners, square or round, high or low, fine or ugly. Thus the criminals are tortured and oppressed by agonizing pain for many years, even hundreds of thousands of years, experiencing immeasurable and extreme suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who force them to sit upon iron stakes heated until they glow red. They prise open the criminals’ mouths with iron tongs and thrust blazing iron balls into them, burning their lips, tongues, teeth, throats, hearts, and stomachs before passing out through the lower part of their bodies. Thus the criminals are tortured and oppressed by agonizing pain for many years, even hundreds of thousands of years, experiencing immeasurable and extreme suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who force them to sit upon iron stakes heated until they glow red. They prise open the criminals’ mouths with iron tongs and pour boiling molten copper into them, burning their lips, tongues, throats, teeth, hearts, and stomachs before flowing out through the lower part of their bodies. Thus the criminals are tortured and oppressed by agonizing pain for many years, even hundreds of thousands of years, experiencing immeasurable and extreme suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who make them lie face upward upon an iron ground heated until it glows red, bind their five limbs, drive iron nails through their two hands and two feet, and drive another nail through each criminal’s belly. Thus the criminals are tortured with the utmost pain for many years, even hundreds of thousands of years, experiencing immeasurable and extreme suffering. Yet they cannot die until their evil and unwholesome karma has come to an end. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who make them lie flat upon an iron ground heated until it glows red. They pull out their tongues and fasten them with a hundred nails, stretching them taut without wrinkle or slackness.

Thus beings born in hell are seized by the wardens of hell, made to lie upon an iron ground heated until it glows red, and have their tongues pulled from their mouths and fastened with a hundred nails, stretched taut without wrinkle or slackness. Thus they are tortured with the utmost pain for many years, even hundreds of thousands of years, experiencing immeasurable and exceedingly severe suffering. Yet they cannot die until their evil and unwholesome karma has been extinguished.

This is called the suffering in hell.

“Bhikkhu, what is called the suffering in hell? Beings born in hell are seized by the wardens of hell, who strip the skin from their heads down to their feet and then strip it back from their feet to their heads. They bind the criminals to iron carts heated until they glow red and force them to pull the carts back and forth across iron ground ablaze everywhere. Thus they are tortured with the utmost pain for many years, even hundreds of thousands of years, experiencing immeasurable and exceedingly severe suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who spread fiercely blazing fire across the ground and order the criminals to take up the fire with their hands and scatter it over their own bodies. Thus they are tortured with the utmost pain for many years, even hundreds of thousands of years, experiencing immeasurable and exceedingly severe suffering. Yet they cannot die until their evil and unwholesome karma has been exhausted. This is called the suffering in hell.

“Bhikkhu, what is the suffering in hell? Beings born in hell are seized by the wardens of hell, who heat a great iron cauldron until it glows red, hold the criminals upside down with their feet toward the sky and heads toward the ground, and cast them into the cauldron. The criminals boil violently within it, their bodies rising and sinking or drifting in all directions, while foam issuing from their own bodies cooks them again.

It is just as when large beans, small beans, uan beans, bitter beans, and mustard seeds are placed together in a cauldron, covered with water, and cooked over a fiercely burning fire: the beans rise and sink or drift in all directions, while their own foam cooks them again. In the same way, beings born in hell are seized by the wardens of hell, who heat a great iron cauldron until it glows red, hold the criminals upside down with their feet above and heads toward the ground, and cast them into the violently boiling water.

Their bodies rise and sink or drift in all directions, while foam arising from their bodies cooks them again. Thus they are tortured with the utmost agony for many years, even thousands of years, experiencing immeasurable and exceedingly severe suffering. Yet they cannot die until their evil and unwholesome karma has been completely exhausted.

This is called the suffering in hell.

“Bhikkhus, what is the suffering in hell? In that hell there is a hell called Sixfold Contact. If beings are born there, then whatever forms they are about to see with the eye are displeasing and disagreeable, not pleasing or agreeable; they do not delight the mind, do not bring delight, do not gladden the mind, and bring no gladness. Whatever sounds are heard by the ear, odors smelled by the nose, flavors tasted by the tongue, contacts felt by the body, and phenomena known by the mind are displeasing and disagreeable, not pleasing or agreeable; they do not delight the mind, do not bring delight, do not gladden the mind, and bring no gladness. This is called the suffering in hell.

“Bhikkhus, I have used immeasurable means to speak to you about hell and the circumstances within hell, yet the suffering of hell cannot be fully described. One can only say that hell contains nothing but suffering.

“Bhikkhus, there comes a time when that fool emerges from hell and is born as an animal, and the animal realm too is extremely painful.

“Bhikkhus, what is the suffering of animals? Some beings born among animals live in darkness, grow in darkness, and die in darkness. What kind are they? They are worms that live in the earth. Because that fool formerly craved the flavor of food, he conducted himself badly in body, speech, and mind. Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he is born among animals that live in darkness, grow in darkness, and die in darkness. This is called the suffering of animals.

“Bhikkhus, what is the suffering of animals? Some beings born among animals live within a body, grow within a body, and die within a body. What kind are they? They are the minute creatures that infest sores and scabies. Because that fool formerly craved the flavor of food, he conducted himself badly in body, speech, and mind. Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he is born among animals that live within a body, grow within a body, and die within a body. This is called the suffering of animals.

“Bhikkhus, what is the suffering of animals? Some beings born among animals are born in water, grow in water, and die in water. What kind are they? They are whales, turtles, crocodiles, ba-luu-ly egg-layers, and gia-la. Because that fool formerly craved the flavor of food, he conducted himself badly in body, speech, and mind. Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he is born among animals that live in water, grow in water, and die in water. This is called the suffering of animals.

“Bhikkhus, what is the suffering of animals? Some beings born among animals have teeth for biting and live by eating grass, plants, and leaves. What kind are they? They are elephants, camels, cattle, deer, donkeys, buffaloes, and dogs. Because that fool formerly craved the flavor of food, he conducted himself badly in body, speech, and mind. Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he is born among animals that have teeth for biting and live by eating grass, plants, and leaves. This is called the suffering of animals.

“Bhikkhus, what is the suffering of animals? Some beings born among animals, upon smelling human excrement or urine, immediately run to that place and eat such food. It is just as when young men and women smell food and drink, they immediately run toward it, saying: ‘Here is food!

Here is food!’ In the same way, bhikkhus, some beings born among animals, upon smelling human excrement or urine, immediately run to that place and eat such food. What kind are they? They are chickens, pigs, dogs, wolves, crows, cau-lau-la, and cau-lang-gia.

Because that fool formerly clung to the flavor of food, he conducted himself badly in body, speech, and mind. Because of those causes and conditions, upon the breakup of the body and the end of life, he is born among animals that eat filthy excrement. This is called the suffering of animals.

“Bhikkhus, I have used immeasurable means to speak to you about animals and the circumstances of animals. Yet the suffering of animals cannot be fully described. One can only say that among animals there is nothing but suffering.

“Bhikkhus, if that fool should emerge from the animal realm, it is exceedingly difficult for him to be born again as a human being. Why? Because among animals he does not practice benevolence or righteousness, does not follow rules of propriety, and does no good. Animals devour one another: the strong eat the weak, and the large swallow the small. Bhikkhus, suppose this whole place were filled with water. In it lived a blind turtle whose life spanned immeasurable hundreds of thousands of years. On the surface of the water floated a small wooden yoke with a single hole, driven about by the wind. Bhikkhus, what do you think? Could that blind turtle put its head through the single hole in that small, light piece of wood?”

The bhikkhus replied:

“Blessed One, it might do so, but only after a very, very long time and with great difficulty.”

The Blessed One said:

“Bhikkhus, perhaps after one hundred years that blind turtle would come from the east and raise its head once. Yet the small board with its single hole would be blown by the east wind toward the south. Perhaps after another hundred years the blind turtle would come from the south and raise its head once, yet the board with its single hole would be blown by the south wind toward the west.

Perhaps after another hundred years the blind turtle would come from the west and raise its head once, yet the board with its single hole would be blown by the west wind toward the north. Perhaps when the blind turtle came from the north and raised its head once more, the board with its single hole would be blown by the north wind toward another direction. Bhikkhus, what do you think?

Could that blind turtle put its head through the hole in that board?”

The bhikkhus replied:

“Blessed One, the turtle might put its head through the hole in the board, but only after a very, very long time and with great difficulty.”

“Bhikkhus, in the same way, it is exceedingly difficult for that fool to emerge from the animal realm and become a human being again. Why? Because among animals he does not practice benevolence or righteousness, does not follow rules of propriety, and does no good. Animals devour one another: the strong eat the weak, and the large swallow the small.

“Bhikkhus, if that fool should at some time emerge from the animal realm and be born as a human being, he may be born into a lowly, ugly, and impoverished family, lacking food and drink and finding food only with great difficulty. What kind of family is this? It may be a family of prison guards, laborers, artisans, potters, or some other similarly lowly family—ugly and impoverished, lacking food and drink, and finding food only with great difficulty.

He is born into such a family. Having been born there, he may be blind, lame, short-armed, hunchbacked, or able to use only his left hand; he may have an ugly complexion, a goat-like face, an ugly appearance, a short life, and be ordered about by others. He then conducts himself badly in body, speech, and mind.

Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he returns to an evil destination and is born in hell.

“It is like two men gambling together. In the first game, one of them loses his servants and even his wife and children. Later, he himself is hung upside down in a smokehouse.

He thinks: ‘Without eating or drinking, in the first game I lost my servants and even my wife and children. In the final game, my own body was hung upside down in a smokehouse.’ Bhikkhus, that gambling loss is very slight: he merely loses his servants and his wife and children, and afterward his body is hung upside down in a smokehouse. Bhikkhus, this is the gambling loss that truly matters: bad bodily, verbal, and mental conduct.

Having conducted himself badly in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he returns to an evil destination and is born in hell.

“Bhikkhus, such a course is truly not joyful, not pleasing, and not worth longing for.

“Bhikkhus, having explained it in this way, have I not fully described it?”

The bhikkhus replied:

“Blessed One, truly it is so. The qualities of the foolish have been fully explained.”

The Blessed One said:

“What is the Dharma of the wise? A wise person has three characteristics, signs, and marks of wisdom. One who possesses wisdom is therefore called wise.

“What are the three? A wise person thinks wholesome thoughts, speaks wholesome words, and performs wholesome deeds. Because that person possesses wisdom, that person is called wise.

“If a wise person did not think what is wholesome, speak what is wholesome, or do what is wholesome, how could one know that person to be wise? Because a person with wisdom thinks wholesome thoughts, speaks wholesome words, and performs wholesome deeds, that person is called wise.

“In this very life, a wise person experiences three kinds of joy and happiness in body and mind. What are the three kinds of joy and happiness experienced by a wise person in body and mind in this very life? When people are seated in a village assembly, on a main road or narrow lane, in a marketplace or tavern, or at a crossroads, they speak about deeds characteristic of the wise.

A wise person abandons killing living beings, taking what is not given, sexual misconduct, false speech, and even wrong view, and acquires right view, thus accomplishing immeasurable wholesome qualities. Having accomplished immeasurable wholesome qualities, when others see that person, they offer praise. Upon hearing them, the wise person thinks: ‘When someone has accomplished immeasurable wholesome qualities, others who see that person offer praise.

I too possess immeasurable wholesome qualities. If others see me, they will surely praise me.’ This is the first joy and happiness experienced by the wise person in body and mind in this very life.

“Furthermore, that wise person sees the king’s men use various punishments upon bandits and robbers: cutting off their hands, cutting off their feet, cutting off both hands and feet, cutting off their ears, cutting off their noses, cutting off both ears and nose, slicing off pieces of flesh, plucking out their hair or beard, or both beard and hair; putting them into cages; wrapping them in cloth and burning them; burying them in sand; wrapping them in grass and setting it aflame; putting them into the belly of an iron donkey, the mouth of an iron boar, or the mouth of an iron tiger and then setting it afire; putting them into a bronze cauldron or boiling them in an iron pan; cutting them into pieces; stabbing them with sharp spears; tearing them with hooks;

placing them upon an iron bed and dripping boiling oil upon them; seating them in an iron mortar and pounding them with an iron pestle; having a venomous dragon peck them; whipping them; beating them with a staff or cane; piercing their tongues and displaying their heads; or stabbing them to death and displaying their heads.

Seeing this, the wise person thinks: ‘If someone accomplishes immeasurable evil and unwholesome qualities and the king learns of it, that person is seized and tortured in this way. I have not committed immeasurable evil and unwholesome deeds. If the king knew me, I would certainly not undergo these kinds of painful punishment.’ This is the second joy and happiness experienced by the wise person in body and mind in this very life.

“Furthermore, that wise person conducts himself well in body, speech, and mind. When he encounters illness and suffering, whether sitting or lying upon a bed, a board, or the ground, and his body is afflicted by severe pain even as his life approaches its end, his good bodily, verbal, and mental conduct then hangs over him from above. It is like the late afternoon, when the sun descends and the shadow of a high mountain falls across the earth.

In the same way, his good bodily, verbal, and mental conduct hangs over him from above. He thinks: ‘These are my good bodily, verbal, and mental deeds hanging over me from above. Formerly I cultivated much merit and did no evil.

If there is a place for those who do no evil, are not violent, do not act unjustly, but cultivate merit and establish a refuge and shelter against fear, I shall go to that good place.’ Consequently, no remorse arises in him. Because he has no remorse, he dies peacefully and meets a happy end. This is the third joy and happiness experienced by the wise person in body and mind in this very life.

“Furthermore, that wise person conducts himself well in body, speech, and mind. Having conducted himself well in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he certainly proceeds to a good destination and is born in a heavenly realm. Having been born there, he experiences wholesome retribution that is entirely lovely, entirely pleasant, agreeable, and desirable. If one asks, ‘What place is entirely lovely, entirely pleasant, agreeable, and desirable?’ that place is called a good destination. Why? Because that good place is entirely lovely, entirely pleasant, agreeable, and desirable.”

Then a bhikkhu rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One, what is the good destination like?”

The Blessed One replied:

“Bhikkhu, the good destination cannot be fully described. That is, the happiness in the good destination cannot be fully expressed. One can only say that in the good destination there is nothing but happiness.”

The bhikkhu again asked:

“Blessed One, could you please use a simile to make its meaning easier to understand?”

The Blessed One replied:

“A simile can indeed be used to clarify its meaning. Suppose a wheel-turning king possessed the seven treasures and the four human bases of accomplishment. Bhikkhu, what do you think? If that wheel-turning king fully possessed the seven treasures and the four human bases of accomplishment, would he thereby experience the most extreme joy and happiness in body and mind?”

The bhikkhu replied:

“Blessed One, one who possessed even a single human basis of accomplishment would experience the most extreme joy and happiness. How much more would a wheel-turning king who possessed all seven treasures and the four human bases of accomplishment experience the most extreme joy and happiness!”

The Blessed One then held in his hand a small stone the size of a bean and asked the bhikkhu:

“Do you see this small stone the size of a bean that I hold in my hand?”

The bhikkhu replied:

“Blessed One, I see it.”

The Blessed One again asked:

“Bhikkhu, what do you think? Which is greater: this stone the size of a bean that I hold here, or the king of mountains, the Himalayas?”

The bhikkhu replied:

“Blessed One, compared with the king of mountains, the Himalayas, the stone the size of a bean held by the Blessed One is exceedingly small—a hundred, a thousand, ten thousand times smaller. It cannot bear comparison; it cannot be calculated or equated. One can only say that the king of mountains, the Himalayas, is very great, exceedingly great.”

The Blessed One again said:

“Bhikkhu, compared with the king of mountains, the Himalayas, this stone the size of a bean that I hold here is exceedingly small, exceedingly small—a hundred, a thousand, ten thousand times smaller. It cannot bear comparison; it cannot be calculated or illustrated. One can only say that the king of mountains, the Himalayas, is very great, exceedingly great.

In the same way, Bhikkhu, although a wheel-turning king who fully possesses the seven treasures and the four human bases of accomplishment experiences the most extreme joy and happiness in body and mind, compared with the joy and happiness of the heavenly realm, that joy is exceedingly small—a hundred, a thousand, or ten thousand times smaller. It cannot bear comparison; it cannot be calculated or illustrated. That is the happiness of the good destination, where there is nothing but happiness.

“Bhikkhu, what is the happiness of the good destination? There is a good destination called Sixfold Contact. When beings are born there, whatever forms are seen by the eye are pleasing, delightful, agreeable, and desirable; they delight the mind and bring wholesome happiness. Whatever sounds are heard by the ear, odors smelled by the nose, flavors tasted by the tongue, contacts felt by the body, and phenomena known by the mind are pleasing, delightful, agreeable, and desirable; they delight the mind and bring wholesome happiness. This is called the happiness of the good destination.

“Bhikkhu, I have used innumerable means to speak to you about the good destination and the circumstances within the good destination. Yet the happiness of that good destination cannot be fully described. One can only say that in the good destination there is nothing but happiness.

“Bhikkhus, if that wise person should at some time descend from the good destination, he may be born into an exceedingly wealthy and noble family possessing innumerable riches, many servants and livestock, extensive estates and fiefs, abundant grain, and countless other necessities of life. What kind of family is this? It may be the family of a great householder elder, a ksatriya elder, a brahmin elder, or some other immensely wealthy family possessing innumerable riches, many servants and livestock, extensive estates and fiefs, abundant grain, and countless other necessities of life. Born into such a family, he is handsome and lovely, respected and obeyed by many, renowned everywhere, possessed of great authority and virtue, esteemed by many, and frequently spoken of.

“He then again conducts himself well in body, speech, and mind. Having conducted himself well in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he returns to a heavenly destination and is born in the heavenly realm. It is like two men gambling, one of whom wins and continues playing until he has won great wealth.

He thinks: ‘I did not farm the land, yet I won the first game and continued gambling in this way until I acquired great wealth.’ Bhikkhus, that gambling victory is very slight, though it yields much wealth. Bhikkhus, this is the gambling victory that truly matters: good bodily, verbal, and mental conduct. Having conducted himself well in body, speech, and mind, because of those causes and conditions, upon the breakup of the body and the end of life, he returns to a good destination and is born in the heavenly realm.

Bhikkhus, these wholesome deeds are truly joyful, truly pleasing, and truly desirable.

“Bhikkhus, having explained the qualities of the wise in this way, have I not fully described them?”

The bhikkhus replied:

“Blessed One, truly the qualities of the wise have been fully described in this way.”

The Blessed One said:

“These are the Dharma of the foolish and the Dharma of the wise. You should understand the Dharma of the foolish and the Dharma of the wise. Having understood the Dharma of the foolish and the Dharma of the wise, you should abandon the Dharma of the foolish and adopt the Dharma of the wise. Thus should you train.”

Thus spoke the Buddha. Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.