| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १२९
Majjhima Nikāya 129
The Middle-Length Suttas Collection 129
बालपण्डितसुत्त
Bālapaṇḍitasutta
The Foolish and the Astute
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“तीणिमानि, भिक्खवे, बालस्स बाललक्खणानि बालनिमित्तानि बालापदानानि। कतमानि तीणि? इध, भिक्खवे, बालो दुच्चिन्तितचिन्ती च होति दुब्भासितभासी च दुक्कटकम्मकारी च। नो चेतं, भिक्खवे, बालो दुच्चिन्तितचिन्ती च अभविस्स दुब्भासितभासी च दुक्कटकम्मकारी च केन नं पण्डिता जानेय्युं: ‘बालो अयं भवं असप्पुरिसोऽति? यस्मा च खो, भिक्खवे, बालो दुच्चिन्तितचिन्ती च होति दुब्भासितभासी च दुक्कटकम्मकारी च तस्मा नं पण्डिता जानन्ति: ‘बालो अयं भवं असप्पुरिसोऽति।
“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṁ1 paṇḍitā jāneyyuṁ: ‘bālo ayaṁ bhavaṁ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: ‘bālo ayaṁ bhavaṁ asappuriso’ti.
“These are the three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them, ‘This fellow is a fool, a bad person’? But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them, ‘This fellow is a fool, a bad person’.
स खो सो, भिक्खवे, बालो तिविधं दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदेति।
Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
A fool experiences three kinds of suffering and sadness in the present life.
सचे, भिक्खवे, बालो सभायं वा निसिन्नो होति, रथिकाय वा निसिन्नो होति, सिङ्घाटके वा निसिन्नो होति; तत्र चे जनो तज्जं तस्सारुप्पं कथं मन्तेति। सचे, भिक्खवे, बालो पाणातिपाती होति, अदिन्नादायी होति, कामेसुमिच्छाचारी होति, मुसावादी होति, सुरामेरयमज्जपमादट्ठायी होति। तत्र, भिक्खवे, बालस्स एवं होति: ‘यं खो जनो तज्जं तस्सारुप्पं कथं मन्तेति, संविज्जन्तेव ते धम्मा मयि, अहञ्च तेसु धम्मेसु सन्दिस्सामीऽति। इदं, भिक्खवे, बालो पठमं दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदेति।
Sace, bhikkhave, bālo sabhāyaṁ vā nisinno hoti, rathikāya2 vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Tatra, bhikkhave, bālassa evaṁ hoti: ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti, saṁvijjanteva te3 dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
Suppose a fool is sitting in a council hall, a street, or a crossroad, where people are discussing what is proper and fitting. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. Then that fool thinks, ‘These people are discussing what is proper and fitting. But those bad things are found in me and I exhibit them!’ This is the first kind of suffering and sadness that a fool experiences in the present life.
पुन चपरं, भिक्खवे, बालो पस्सति राजानो चोरं आगुचारिं गहेत्वा विविधा कम्मकारणा कारेन्ते—कसाहिपि ताळेन्ते वेत्तेहिपि ताळेन्ते अद्धदण्डकेहिपि ताळेन्ते हत्थम्पि छिन्दन्ते पादम्पि छिन्दन्ते हत्थपादम्पि छिन्दन्ते कण्णम्पि छिन्दन्ते नासम्पि छिन्दन्ते कण्णनासम्पि छिन्दन्ते बिलङ्गथालिकम्पि करोन्ते सङ्खमुण्डिकम्पि करोन्ते राहुमुखम्पि करोन्ते जोतिमालिकम्पि करोन्ते हत्थपज्जोतिकम्पि करोन्ते एरकवत्तिकम्पि करोन्ते चीरकवासिकम्पि करोन्ते एणेय्यकम्पि करोन्ते बळिसमंसिकम्पि करोन्ते कहापणिकम्पि करोन्ते खारापतच्छिकम्पि करोन्ते पलिघपरिवत्तिकम्पि करोन्ते पलालपीठकम्पि करोन्ते तत्तेनपि तेलेन ओसिञ्चन्ते सुनखेहिपि खादापेन्ते जीवन्तम्पि सूले उत्तासेन्ते असिनापि सीसं छिन्दन्ते। तत्र, भिक्खवे, बालस्स एवं होति: ‘यथारूपानं खो पापकानं कम्मानं हेतु राजानो चोरं आगुचारिं गहेत्वा विविधा कम्मकारणा कारेन्ति—कसाहिपि ताळेन्ति …पे… असिनापि सीसं छिन्दन्ति; संविज्जन्तेव ते धम्मा मयि, अहञ्च तेसु धम्मेसु सन्दिस्सामि। मञ्चेपि राजानो जानेय्युं, मम्पि राजानो गहेत्वा विविधा कम्मकारणा कारेय्युं—कसाहिपि ताळेय्युं …पे… जीवन्तम्पि सूले उत्तासेय्युं, असिनापि सीसं छिन्देय्युन्ऽति। इदम्पि, भिक्खवे, बालो दुतियं दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदेति।
Puna caparaṁ, bhikkhave, bālo passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—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. Tatra, bhikkhave, bālassa evaṁ hoti: ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti—kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti; saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Mañcepi rājāno4 jāneyyuṁ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṁ—kasāhipi tāḷeyyuṁ …pe… jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti. Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—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 ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, 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 dogs, being impaled alive, and being beheaded. Then that fool thinks, ‘The kinds of deeds for which the kings inflict such punishments—those things are found in me and I exhibit them! If the kings find out about me, they will inflict the same kinds of punishments on me!’ This is the second kind of suffering and sadness that a fool experiences in the present life.
पुन चपरं, भिक्खवे, बालं पीठसमारूळ्हं वा मञ्चसमारूळ्हं वा छमायं वा सेमानं, यानिस्स पुब्बे पापकानि कम्मानि कतानि कायेन दुच्चरितानि वाचाय दुच्चरितानि मनसा दुच्चरितानि तानिस्स तम्हि समये ओलम्बन्ति अज्झोलम्बन्ति अभिप्पलम्बन्ति। सेय्यथापि, भिक्खवे, महतं पब्बतकूटानं छाया सायन्हसमयं पथविया ओलम्बन्ति अज्झोलम्बन्ति अभिप्पलम्बन्ति; एवमेव खो, भिक्खवे, बालं पीठसमारूळ्हं वा मञ्चसमारूळ्हं वा छमायं वा सेमानं, यानिस्स पुब्बे पापकानि कम्मानि कतानि कायेन दुच्चरितानि वाचाय दुच्चरितानि मनसा दुच्चरितानि तानिस्स तम्हि समये ओलम्बन्ति अज्झोलम्बन्ति अभिप्पलम्बन्ति। तत्र, भिक्खवे, बालस्स एवं होति: ‘अकतं वत मे कल्याणं, अकतं कुसलं, अकतं भीरुत्ताणं; कतं पापं, कतं लुद्दं, कतं किब्बिसं। यावता, भो, अकतकल्याणानं अकतकुसलानं अकतभीरुत्ताणानं कतपापानं कतलुद्दानं कतकिब्बिसानं गति तं गतिं पेच्च गच्छामीऽति। सो सोचति किलमति परिदेवति उरत्ताळिं कन्दति सम्मोहं आपज्जति। इदम्पि, भिक्खवे, बालो ततियं दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदेति।
Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ5 vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; 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. Tatra, bhikkhave, bālassa evaṁ hoti: ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
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. 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. 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. Then that fool thinks, ‘Well, I haven’t done good and skillful things that keep me safe. And I have done bad, violent, and depraved things. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breasts and falling into confusion. This is the third kind of suffering and sadness that a fool experiences in the present life.
स खो सो, भिक्खवे, बालो कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
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.
यं खो तं, भिक्खवे, सम्मा वदमानो वदेय्य: ‘एकन्तं अनिट्ठं एकन्तं अकन्तं एकन्तं अमनापन्ऽति, निरयमेव तं सम्मा वदमानो वदेय्य: ‘एकन्तं अनिट्ठं एकन्तं अकन्तं एकन्तं अमनापन्ऽति। यावञ्चिदं, भिक्खवे, उपमापि न सुकरा याव दुक्खा निरया”ति।
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti, nirayameva taṁ sammā vadamāno vadeyya: ‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti. Yāvañcidaṁ, bhikkhave, upamāpi6 na sukarā yāva dukkhā nirayā”ti.
And if there’s anything of which it may be rightly said that it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. So much so that it’s not easy to give a simile for how painful hell is.”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “सक्का पन, भन्ते, उपमं कातुन्”ति?
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “sakkā pana, bhante, upamaṁ kātun”ti?
When he said this, one of the bhikkhus asked the Buddha, “But sir, is it possible to give a simile?”
“सक्का, भिक्खू”ति भगवा अवोच।
“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“सेय्यथापि, भिक्खु, चोरं आगुचारिं गहेत्वा रञ्ञो दस्सेय्युं: ‘अयं खो, देव, चोरो आगुचारी, इमस्स यं इच्छसि तं दण्डं पणेहीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, इमं पुरिसं पुब्बण्हसमयं सत्तिसतेन हनथाऽति। तमेनं पुब्बण्हसमयं सत्तिसतेन हनेय्युं। अथ राजा मज्झन्हिकसमयं एवं वदेय्य: ‘अम्भो, कथं सो पुरिसोऽति? ‘तथेव, देव, जीवतीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, तं पुरिसं मज्झन्हिकसमयं सत्तिसतेन हनथाऽति। तमेनं मज्झन्हिकसमयं सत्तिसतेन हनेय्युं। अथ राजा सायन्हसमयं एवं वदेय्य: ‘अम्भो, कथं सो पुरिसोऽति? ‘तथेव, देव, जीवतीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, तं पुरिसं सायन्हसमयं सत्तिसतेन हनथाऽति। तमेनं सायन्हसमयं सत्तिसतेन हनेय्युं।
“Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. Atha rājā sāyanhasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
“Suppose they arrest a bandit, a criminal and present him to the king, saying, ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say, ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say, ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say, ‘Go, my men, and strike this man in the midday with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say, ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say, ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो तीहि सत्तिसतेहि हञ्ञमानो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथा”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
What do you think, bhikkhus? Would that man experience pain and distress from being struck with three hundred spears?”
“एकिस्सापि, भन्ते, सत्तिया हञ्ञमानो सो पुरिसो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथ, को पन वादो तीहि सत्तिसतेही”ति?
“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!”
अथ खो भगवा परित्तं पाणिमत्तं पासाणं गहेत्वा भिक्खू आमन्तेसि: “तं किं मञ्ञथ, भिक्खवे, कतमो नु खो महन्ततरो—यो चायं मया परित्तो पाणिमत्तो पासाणो गहितो, यो च हिमवा पब्बतराजा”ति?
Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti?
Then the Buddha, picking up a stone the size of his palm, addressed the bhikkhus, “What do you think, bhikkhus? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”
“अप्पमत्तको अयं, भन्ते, भगवता परित्तो पाणिमत्तो पासाणो गहितो, हिमवन्तं पब्बतराजानं उपनिधाय सङ्खम्पि न उपेति, कलभागम्पि न उपेति, उपनिधम्पि न उपे”ति।
“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi7 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.”
“एवमेव खो, भिक्खवे, यं सो पुरिसो तीहि सत्तिसतेहि हञ्ञमानो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदेति तं निरयकस्स दुक्खस्स उपनिधाय सङ्खम्पि न उपेति, कलभागम्पि न उपेति, उपनिधम्पि न उपेति।
“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.
तमेनं, भिक्खवे, निरयपाला पञ्चविधबन्धनं नाम कम्मकारणं करोन्ति—तत्तं अयोखिलं हत्थे गमेन्ति, तत्तं अयोखिलं दुतिये हत्थे गमेन्ति, तत्तं अयोखिलं पादे गमेन्ति, तत्तं अयोखिलं दुतिये पादे गमेन्ति, तत्तं अयोखिलं मज्झे उरस्मिं गमेन्ति। सो तत्थ दुक्खा तिब्बा खरा कटुका वेदना वेदेति, न च ताव कालं करोति याव न तं पापकम्मं ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā8 pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—tattaṁ ayokhilaṁ9 hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.
तमेनं, भिक्खवे, निरयपाला संवेसेत्वा कुठारीहि तच्छन्ति। सो तत्थ दुक्खा तिब्बा …पे… ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi10 tacchanti. So tattha dukkhā tibbā …pe… byantīhoti.
The wardens of hell throw them down and hack them with axes. …
तमेनं, भिक्खवे, निरयपाला उद्धम्पादं अधोसिरं गहेत्वा वासीहि तच्छन्ति। सो तत्थ दुक्खा तिब्बा …पे… ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā …pe… byantīhoti.
They hang them upside-down and hack them with hatchets. …
तमेनं, भिक्खवे, निरयपाला रथे योजेत्वा आदित्ताय पथविया सम्पज्जलिताय सजोतिभूताय सारेन्तिपि पच्चासारेन्तिपि। सो तत्थ दुक्खा तिब्बा …पे… ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya11 sārentipi paccāsārentipi. So tattha dukkhā tibbā …pe… byantīhoti.
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …
तमेनं, भिक्खवे, निरयपाला महन्तं अङ्गारपब्बतं आदित्तं सम्पज्जलितं सजोतिभूतं आरोपेन्तिपि ओरोपेन्तिपि। सो तत्थ दुक्खा तिब्बा खरा कटुका वेदना वेदेति, न च ताव कालं करोति याव न तं पापकम्मं ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
They make them climb up and down a huge mountain of burning coals, blazing and glowing. …
तमेनं, भिक्खवे, निरयपाला उद्धम्पादं अधोसिरं गहेत्वा तत्ताय लोहकुम्भिया पक्खिपन्ति आदित्ताय सम्पज्जलिताय सजोतिभूताय। सो तत्थ फेणुद्देहकं पच्चति। सो तत्थ फेणुद्देहकं पच्चमानो सकिम्पि उद्धं गच्छति, सकिम्पि अधो गच्छति, सकिम्पि तिरियं गच्छति। सो तत्थ दुक्खा तिब्बा खरा कटुका वेदना वेदेति, न च ताव कालं करोति याव न तं पापकम्मं ब्यन्तीहोति।
Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṁ paccati. So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.
तमेनं, भिक्खवे, निरयपाला महानिरये पक्खिपन्ति। सो खो पन, भिक्खवे, महानिरयो—
Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo—
The wardens of hell toss them in the Great Hell. Now, about that Great Hell:
चतुक्कण्णो चतुद्वारो, विभत्तो भागसो मितो; अयोपाकारपरियन्तो, अयसा पटिकुज्जितो।
Catukkaṇṇo catudvāro, vibhatto bhāgaso mito; Ayopākārapariyanto, ayasā paṭikujjito.
‘Four are its corners, four its doors, neatly divided in equal parts. Surrounded by an iron wall, of iron is its roof.
तस्स अयोमया भूमि, जलिता तेजसा युता; समन्ता योजनसतं, फरित्वा तिट्ठति सब्बदा।
Tassa ayomayā bhūmi, jalitā tejasā yutā; Samantā yojanasataṁ, pharitvā tiṭṭhati sabbadā.
The ground is even made of iron, it burns with fierce fire. The heat forever radiates a hundred leagues around.’
अनेकपरियायेनपि खो अहं, भिक्खवे, निरयकथं कथेय्यं; यावञ्चिदं, भिक्खवे, न सुकरा अक्खानेन पापुणितुं याव दुक्खा निरया।
Anekapariyāyenapi kho ahaṁ, bhikkhave, nirayakathaṁ katheyyaṁ; yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā.
I could tell you many different things about hell. So much so that it’s not easy to completely describe the suffering in hell.
सन्ति, भिक्खवे, तिरच्छानगता पाणा तिणभक्खा। ते अल्लानिपि तिणानि सुक्खानिपि तिणानि दन्तुल्लेहकं खादन्ति। कतमे च, भिक्खवे, तिरच्छानगता पाणा तिणभक्खा? हत्थी अस्सा गोणा गद्रभा अजा मिगा, ये वा पनञ्ञेपि केचि तिरच्छानगता पाणा तिणभक्खा। स खो सो, भिक्खवे, बालो इध पुब्बे रसादो इध पापानि कम्मानि करित्वा कायस्स भेदा परं मरणा तेसं सत्तानं सहब्यतं उपपज्जति ये ते सत्ता तिणभक्खा।
Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṁ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā.
There are, bhikkhus, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. 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.
सन्ति, भिक्खवे, तिरच्छानगता पाणा गूथभक्खा। ते दूरतोव गूथगन्धं घायित्वा धावन्ति: ‘एत्थ भुञ्जिस्साम, एत्थ भुञ्जिस्सामाऽति। सेय्यथापि नाम ब्राह्मणा आहुतिगन्धेन धावन्ति: ‘एत्थ भुञ्जिस्साम, एत्थ भुञ्जिस्सामाऽति; एवमेव खो, भिक्खवे, सन्ति तिरच्छानगता पाणा गूथभक्खा, ते दूरतोव गूथगन्धं घायित्वा धावन्ति: ‘एत्थ भुञ्जिस्साम, एत्थ भुञ्जिस्सामाऽति। कतमे च, भिक्खवे, तिरच्छानगता पाणा गूथभक्खा? कुक्कुटा सूकरा सोणा सिङ्गाला, ये वा पनञ्ञेपि केचि तिरच्छानगता पाणा गूथभक्खा। स खो सो, भिक्खवे, बालो इध पुब्बे रसादो इध पापानि कम्मानि करित्वा कायस्स भेदा परं मरणा तेसं सत्तानं सहब्यतं उपपज्जति ये ते सत्ता गूथभक्खा।
Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṁ ghāyitvā dhāvanti: ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti: ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṁ ghāyitvā dhāvanti: ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā.
There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? Chickens, pigs, dogs, jackals, and various others. 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.
सन्ति, भिक्खवे, तिरच्छानगता पाणा अन्धकारे जायन्ति अन्धकारे जीयन्ति अन्धकारे मीयन्ति। कतमे च, भिक्खवे, तिरच्छानगता पाणा अन्धकारे जायन्ति अन्धकारे जीयन्ति अन्धकारे मीयन्ति? कीटा पुळवा गण्डुप्पादा, ये वा पनञ्ञेपि केचि तिरच्छानगता पाणा अन्धकारे जायन्ति अन्धकारे जीयन्ति अन्धकारे मीयन्ति। स खो सो, भिक्खवे, बालो इध पुब्बे रसादो, इध पापानि कम्मानि करित्वा कायस्स भेदा परं मरणा तेसं सत्तानं सहब्यतं उपपज्जति ये ते सत्ता अन्धकारे जायन्ति अन्धकारे जीयन्ति अन्धकारे मीयन्ति।
Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti12 andhakāre mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā13 gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. 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.
There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. 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.
सन्ति, भिक्खवे, तिरच्छानगता पाणा उदकस्मिं जायन्ति उदकस्मिं जीयन्ति उदकस्मिं मीयन्ति। कतमे च, भिक्खवे, तिरच्छानगता पाणा उदकस्मिं जायन्ति उदकस्मिं जीयन्ति उदकस्मिं मीयन्ति? मच्छा कच्छपा सुसुमारा, ये वा पनञ्ञेपि केचि तिरच्छानगता पाणा उदकस्मिं जायन्ति उदकस्मिं जीयन्ति उदकस्मिं मीयन्ति। स खो सो, भिक्खवे, बालो इध पुब्बे रसादो इध पापानि कम्मानि करित्वा कायस्स भेदा परं मरणा तेसं सत्तानं सहब्यतं उपपज्जति ये ते सत्ता उदकस्मिं जायन्ति उदकस्मिं जीयन्ति उदकस्मिं मीयन्ति।
Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. 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.
There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, crocodiles, and various others. 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.
सन्ति, भिक्खवे, तिरच्छानगता पाणा असुचिस्मिं जायन्ति असुचिस्मिं जीयन्ति असुचिस्मिं मीयन्ति। कतमे च, भिक्खवे, तिरच्छानगता पाणा असुचिस्मिं जायन्ति असुचिस्मिं जीयन्ति असुचिस्मिं मीयन्ति? ये ते, भिक्खवे, सत्ता पूतिमच्छे वा जायन्ति पूतिमच्छे वा जीयन्ति पूतिमच्छे वा मीयन्ति पूतिकुणपे वा …पे… पूतिकुम्मासे वा … चन्दनिकाय वा … ओलिगल्ले वा जायन्ति, ये वा पनञ्ञेपि केचि तिरच्छानगता पाणा असुचिस्मिं जायन्ति असुचिस्मिं जीयन्ति असुचिस्मिं मीयन्ति। स खो सो, भिक्खवे, बालो इध पुब्बे रसादो इध पापानि कम्मानि करित्वा कायस्स भेदा परं मरणा तेसं सत्तानं सहब्यतं उपपज्जति ये ते सत्ता असुचिस्मिं जायन्ति असुचिस्मिं जीयन्ति असुचिस्मिं मीयन्ति।
Santi, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe… pūtikummāse vā … candanikāya vā … oligalle vā jāyanti, ye vā panaññepi keci tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. 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.
There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. 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.
अनेकपरियायेनपि खो अहं, भिक्खवे, तिरच्छानयोनिकथं कथेय्यं; यावञ्चिदं, भिक्खवे, न सुकरं अक्खानेन पापुणितुं याव दुक्खा तिरच्छानयोनि।
Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ; yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni.
I could tell you many different things about the animal realm. So much so that it’s not easy to completely describe the suffering in the animal realm.
सेय्यथापि, भिक्खवे, पुरिसो एकच्छिग्गलं युगं महासमुद्दे पक्खिपेय्य। तमेनं पुरत्थिमो वातो पच्छिमेन संहरेय्य, पच्छिमो वातो पुरत्थिमेन संहरेय्य, उत्तरो वातो दक्खिणेन संहरेय्य, दक्खिणो वातो उत्तरेन संहरेय्य। तत्रास्स काणो कच्छपो, सो वस्ससतस्स वस्ससतस्स अच्चयेन सकिं उम्मुज्जेय्य।
Seyyathāpi, bhikkhave, puriso ekacchiggalaṁ yugaṁ mahāsamudde pakkhipeyya. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa14 vassasatassa accayena sakiṁ ummujjeyya.
Bhikkhus, suppose a person were to throw a yoke with a single hole into the ocean. 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 there was a one-eyed turtle who popped up once every hundred years.
तं किं मञ्ञथ, भिक्खवे, अपि नु सो काणो कच्छपो अमुस्मिं एकच्छिग्गले युगे गीवं पवेसेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti?
What do you think, bhikkhus? Would that one-eyed turtle still poke its neck through the hole in that yoke?”
“नो हेतं, भन्ते”। “यदि पन, भन्ते, कदाचि करहचि दीघस्स अद्धुनो अच्चयेना”ति।
“No hetaṁ, bhante”. “Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.
“No, sir. Only after a very long time, sir, if ever.”
“खिप्पतरं खो सो, भिक्खवे, काणो कच्छपो अमुस्मिं एकच्छिग्गले युगे गीवं पवेसेय्य, अतो दुल्लभतराहं, भिक्खवे, मनुस्सत्तं वदामि सकिं विनिपातगतेन बालेन। तं किस्स हेतु? न हेत्थ, भिक्खवे, अत्थि धम्मचरिया समचरिया कुसलकिरिया पुञ्ञकिरिया। अञ्ञमञ्ञखादिका एत्थ, भिक्खवे, वत्तति दुब्बलखादिका।
“Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyya, ato dullabhatarāhaṁ, bhikkhave, manussattaṁ vadāmi sakiṁ vinipātagatena bālena. Taṁ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.
“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. Why is that? Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak.
स खो सो, भिक्खवे, बालो सचे कदाचि करहचि दीघस्स अद्धुनो अच्चयेन मनुस्सत्तं आगच्छति, यानि तानि नीचकुलानि—चण्डालकुलं वा नेसादकुलं वा वेनकुलं वा रथकारकुलं वा पुक्कुसकुलं वा। तथारूपे कुले पच्चाजायति दलिद्दे अप्पन्नपानभोजने कसिरवुत्तिके, यत्थ कसिरेन घासच्छादो लब्भति। सो च होति दुब्बण्णो दुद्दसिको ओकोटिमको बव्हाबाधो काणो वा कुणी वा खुज्जो वा पक्खहतो वा न लाभी अन्नस्स पानस्स वत्थस्स यानस्स मालागन्धविलेपनस्स सेय्यावसथपदीपेय्यस्स। सो कायेन दुच्चरितं चरति वाचाय दुच्चरितं चरति मनसा दुच्चरितं चरति। सो कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni nīcakulāni—caṇḍālakulaṁ vā nesādakulaṁ vā venakulaṁ15 vā rathakārakulaṁ vā pukkusakulaṁ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho16 kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
And suppose that fool, after a very long time, returned to the human realm. They’d be reborn in a low class family—a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors. Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. 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, perfumes, and makeup; or bed, house, and lighting. And they do 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.
सेय्यथापि, भिक्खवे, अक्खधुत्तो पठमेनेव कलिग्गहेन पुत्तम्पि जीयेथ, दारम्पि जीयेथ, सब्बं सापतेय्यम्पि जीयेथ, उत्तरिपि अधिबन्धं निगच्छेय्य। अप्पमत्तको सो, भिक्खवे, कलिग्गहो यं सो अक्खधुत्तो पठमेनेव कलिग्गहेन पुत्तम्पि जीयेथ, दारम्पि जीयेथ, सब्बं सापतेय्यम्पि जीयेथ, उत्तरिपि अधिबन्धं निगच्छेय्य। अथ खो अयमेव ततो महन्ततरो कलिग्गहो यं सो बालो कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। अयं, भिक्खवे, केवला परिपूरा बालभूमीति।
Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ17 nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṁ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. 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. Ayaṁ, bhikkhave, kevalā paripūrā18 bālabhūmīti.
Suppose a gambler on the first unlucky throw were to lose his wife and child, all his property, and then get thrown in jail. But such an unlucky throw is trivial compared to the unlucky throw 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. This is the total fulfillment of the fool’s level.
तीणिमानि, भिक्खवे, पण्डितस्स पण्डितलक्खणानि पण्डितनिमित्तानि पण्डितापदानानि। कतमानि तीणि? इध, भिक्खवे, पण्डितो सुचिन्तितचिन्ती च होति सुभासितभासी च सुकतकम्मकारी च। नो चेतं, भिक्खवे, पण्डितो सुचिन्तितचिन्ती च अभविस्स सुभासितभासी च सुकतकम्मकारी च, केन नं पण्डिता जानेय्युं: ‘पण्डितो अयं भवं सप्पुरिसोऽति?
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ19 paṇḍitā jāneyyuṁ: ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti?
There are these three characteristics, signs, and manifestations of an astute person. What three? An astute person thinks well, speaks well, and acts well. If an astute person didn’t think well, speak well, and act well, then how would the astute know of them, ‘This fellow is astute, a good person’?
यस्मा च खो, भिक्खवे, पण्डितो सुचिन्तितचिन्ती च होति सुभासितभासी च सुकतकम्मकारी च तस्मा नं पण्डिता जानन्ति: ‘पण्डितो अयं भवं सप्पुरिसोऽति। स खो सो, भिक्खवे, पण्डितो तिविधं दिट्ठेव धम्मे सुखं सोमनस्सं पटिसंवेदेति। सचे, भिक्खवे, पण्डितो सभायं वा निसिन्नो होति, रथिकाय वा निसिन्नो होति, सिङ्घाटके वा निसिन्नो होति; तत्र चे जनो तज्जं तस्सारुप्पं कथं मन्तेति। सचे, भिक्खवे, पण्डितो पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारा पटिविरतो होति, मुसावादा पटिविरतो होति, सुरामेरयमज्जप्पमादट्ठाना पटिविरतो होति; तत्र, भिक्खवे, पण्डितस्स एवं होति: ‘यं खो जनो तज्जं तस्सारुप्पं कथं मन्तेति; संविज्जन्तेव ते धम्मा मयि, अहञ्च तेसु धम्मेसु सन्दिस्सामीऽति। इदं, भिक्खवे, पण्डितो पठमं दिट्ठेव धम्मे सुखं सोमनस्सं पटिसंवेदेति।
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. Sace, bhikkhave, paṇḍito sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṁ hoti: ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti; saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṁ, bhikkhave, paṇḍito paṭhamaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
But since an astute person does think well, speak well, and act well, then the astute do know of them, ‘This fellow is astute, a good person’. An astute person experiences three kinds of pleasure and happiness in the present life. Suppose an astute person is sitting in a council hall, a street, or a crossroad, where people are discussing about what is proper and fitting. And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence. Then that astute person thinks, ‘These people are discussing what is proper and fitting. And those good things are found in me and I exhibit them.’ This is the first kind of pleasure and happiness that an astute person experiences in the present life.
पुन चपरं, भिक्खवे, पण्डितो पस्सति राजानो चोरं आगुचारिं गहेत्वा विविधा कम्मकारणा कारेन्ते—कसाहिपि ताळेन्ते वेत्तेहिपि ताळेन्ते अद्धदण्डकेहिपि ताळेन्ते हत्थम्पि छिन्दन्ते पादम्पि छिन्दन्ते हत्थपादम्पि छिन्दन्ते कण्णम्पि छिन्दन्ते नासम्पि छिन्दन्ते कण्णनासम्पि छिन्दन्ते बिलङ्गथालिकम्पि करोन्ते सङ्खमुण्डिकम्पि करोन्ते राहुमुखम्पि करोन्ते जोतिमालिकम्पि करोन्ते हत्थपज्जोतिकम्पि करोन्ते एरकवत्तिकम्पि करोन्ते चीरकवासिकम्पि करोन्ते एणेय्यकम्पि करोन्ते बलिसमंसिकम्पि करोन्ते कहापणिकम्पि करोन्ते खारापतच्छिकम्पि करोन्ते पलिघपरिवत्तिकम्पि करोन्ते पलालपीठकम्पि करोन्ते तत्तेनपि तेलेन ओसिञ्चन्ते सुनखेहिपि खादापेन्ते जीवन्तम्पि सूले उत्तासेन्ते असिनापि सीसं छिन्दन्ते। तत्र, भिक्खवे, पण्डितस्स एवं होति: ‘यथारूपानं खो पापकानं कम्मानं हेतु राजानो चोरं आगुचारिं गहेत्वा विविधा कम्मकारणा कारेन्ति कसाहिपि ताळेन्ति, वेत्तेहिपि ताळेन्ति, अद्धदण्डकेहिपि ताळेन्ति, हत्थम्पि छिन्दन्ति, पादम्पि छिन्दन्ति, हत्थपादम्पि छिन्दन्ति, कण्णम्पि छिन्दन्ति, नासम्पि छिन्दन्ति, कण्णनासम्पि छिन्दन्ति, बिलङ्गथालिकम्पि करोन्ति, सङ्खमुण्डिकम्पि करोन्ति, राहुमुखम्पि करोन्ति, जोतिमालिकम्पि करोन्ति, हत्थपज्जोतिकम्पि करोन्ति, एरकवत्तिकम्पि करोन्ति, चीरकवासिकम्पि करोन्ति, एणेय्यकम्पि करोन्ति, बलिसमंसिकम्पि करोन्ति, कहापणिकम्पि करोन्ति, खारापतच्छिकम्पि करोन्ति, पलिघपरिवत्तिकम्पि करोन्ति, पलालपीठकम्पि करोन्ति, तत्तेनपि तेलेन ओसिञ्चन्ति, सुनखेहिपि खादापेन्ति, जीवन्तम्पि सूले उत्तासेन्ति, असिनापि सीसं छिन्दन्ति, न ते धम्मा मयि संविज्जन्ति, अहञ्च न तेसु धम्मेसु सन्दिस्सामीऽति। इदम्पि, भिक्खवे, पण्डितो दुतियं दिट्ठेव धम्मे सुखं सोमनस्सं पटिसंवेदेति।
Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—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. Tatra, bhikkhave, paṇḍitassa evaṁ hoti: ‘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. Idampi, bhikkhave, paṇḍito dutiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—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 ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, 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 dogs, being impaled alive, and being beheaded. Then that astute person thinks, ‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I do not exhibit them!’ This is the second kind of pleasure and happiness that an astute person experiences in the present life.
पुन चपरं, भिक्खवे, पण्डितं पीठसमारूळ्हं वा मञ्चसमारूळ्हं वा छमायं वा सेमानं, यानिस्स पुब्बे कल्याणानि कम्मानि कतानि कायेन सुचरितानि वाचाय सुचरितानि मनसा सुचरितानि तानिस्स तम्हि समये ओलम्बन्ति …पे… सेय्यथापि, भिक्खवे, महतं पब्बतकूटानं छाया सायन्हसमयं पथविया ओलम्बन्ति अज्झोलम्बन्ति अभिप्पलम्बन्ति; एवमेव खो, भिक्खवे, पण्डितं पीठसमारूळ्हं वा मञ्चसमारूळ्हं वा छमायं वा सेमानं यानिस्स पुब्बे कल्याणानि कम्मानि कतानि कायेन सुचरितानि वाचाय सुचरितानि मनसा सुचरितानि तानिस्स तम्हि समये ओलम्बन्ति अज्झोलम्बन्ति अभिप्पलम्बन्ति। तत्र, भिक्खवे, पण्डितस्स एवं होति: ‘अकतं वत मे पापं, अकतं लुद्दं, अकतं किब्बिसं; कतं कल्याणं, कतं कुसलं, कतं भीरुत्ताणं। यावता, भो, अकतपापानं अकतलुद्दानं अकतकिब्बिसानं कतकल्याणानं कतकुसलानं कतभीरुत्ताणानं गति तं गतिं पेच्च गच्छामीऽति। सो न सोचति, न किलमति, न परिदेवति, न उरत्ताळिं कन्दति, न सम्मोहं आपज्जति। इदम्पि, भिक्खवे, पण्डितो ततियं दिट्ठेव धम्मे सुखं सोमनस्सं पटिसंवेदेति।
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… seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; 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. Tatra, bhikkhave, paṇḍitassa evaṁ hoti: ‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
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. 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. 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. Then that astute person thinks, ‘Well, I haven’t done bad, violent, and depraved things. And I have done good and skillful deeds that keep me safe. When I pass away, I’ll go to the place where people who’ve done such things go.’ So they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is the third kind of pleasure and happiness that an astute person experiences in the present life.
स खो सो, भिक्खवे, पण्डितो कायेन सुचरितं चरित्वा वाचाय सुचरितं चरित्वा मनसा सुचरितं चरित्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति।
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.
यं खो तं, भिक्खवे, सम्मा वदमानो वदेय्य: ‘एकन्तं इट्ठं एकन्तं कन्तं एकन्तं मनापन्ऽति, सग्गमेव तं सम्मा वदमानो वदेय्य: ‘एकन्तं इट्ठं एकन्तं कन्तं एकन्तं मनापन्ऽति। यावञ्चिदं, भिक्खवे, उपमापि न सुकरा याव सुखा सग्गा”ति।
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti, saggameva taṁ sammā vadamāno vadeyya: ‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti. Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.
And if there’s anything of which it may be rightly said that it is utterly likable, desirable, and agreeable, it is of heaven that this should be said. So much so that it’s not easy to give a simile for how pleasurable heaven is.”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “सक्का पन, भन्ते, उपमं कातुन्”ति?
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “sakkā pana, bhante, upamaṁ kātun”ti?
When he said this, one of the bhikkhus asked the Buddha, “But sir, is it possible to give a simile?”
“सक्का, भिक्खू”ति भगवा अवोच।
“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“सेय्यथापि, भिक्खवे, राजा चक्कवत्ती सत्तहि रतनेहि समन्नागतो चतूहि च इद्धीहि ततोनिदानं सुखं सोमनस्सं पटिसंवेदेति।
“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.
कतमेहि सत्तहि? इध, भिक्खवे, रञ्ञो खत्तियस्स मुद्धावसित्तस्स तदहुपोसथे पन्नरसे सीसंन्हातस्स उपोसथिकस्स उपरिपासादवरगतस्स दिब्बं चक्करतनं पातुभवति सहस्सारं सनेमिकं सनाभिकं सब्बाकारपरिपूरं। तं दिस्वान रञ्ञो खत्तियस्स मुद्धावसित्तस्स एवं होति: ‘सुतं खो पन मेतं यस्स रञ्ञो खत्तियस्स मुद्धावसित्तस्स तदहुपोसथे पन्नरसे सीसंन्हातस्स उपोसथिकस्स उपरिपासादवरगतस्स दिब्बं चक्करतनं पातुभवति सहस्सारं सनेमिकं सनाभिकं सब्बाकारपरिपूरं, सो होति राजा चक्कवत्तीति। अस्सं नु खो अहं राजा चक्कवत्तीऽति?
Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. Taṁ disvāna rañño khattiyassa muddhāvasittassa evaṁ hoti: ‘sutaṁ kho pana metaṁ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. Assaṁ nu kho ahaṁ rājā cakkavattī’ti?
What seven? It’s when, on the Uposatha day of the fifteenth, an anointed aristocratic king has bathed his head and gone upstairs in the royal longhouse to observe the Uposatha day. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thinks, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’
अथ खो, भिक्खवे, राजा खत्तियो मुद्धावसित्तो वामेन हत्थेन भिङ्कारं गहेत्वा दक्खिणेन हत्थेन चक्करतनं अब्भुक्किरति: ‘पवत्ततु भवं चक्करतनं, अभिविजिनातु भवं चक्करतनन्ऽति। अथ खो तं, भिक्खवे, चक्करतनं पुरत्थिमं दिसं पवत्तति। अन्वदेव राजा चक्कवत्ती सद्धिं चतुरङ्गिनिया सेनाय। यस्मिं खो पन, भिक्खवे, पदेसे चक्करतनं पतिट्ठाति तत्थ राजा चक्कवत्ती वासं उपेति सद्धिं चतुरङ्गिनिया सेनाय। ये खो पन, भिक्खवे, पुरत्थिमाय दिसाय पटिराजानो ते राजानं चक्कवत्तिं उपसङ्कमित्वा एवमाहंसु: ‘एहि खो, महाराज। स्वागतं ते, महाराज। सकं ते, महाराज। अनुसास, महाराजाऽति। राजा चक्कवत्ती एवमाह: ‘पाणो न हन्तब्बो, अदिन्नं नादातब्बं, कामेसुमिच्छा न चरितब्बा, मुसा न भासितब्बा, मज्जं न पातब्बं, यथाभुत्तञ्च भुञ्जथाऽति। ये खो पन, भिक्खवे, पुरत्थिमाय दिसाय पटिराजानो ते रञ्ञो चक्कवत्तिस्स अनुयन्ता भवन्ति।
Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkirati: ‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. 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. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā20 bhavanti.
Then the anointed aristocratic king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Then the wheel-treasure rolls towards 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. And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the opposing rulers of the eastern quarter become his vassals.
अथ खो तं, भिक्खवे, चक्करतनं पुरत्थिमं समुद्दं अज्झोगाहेत्वा पच्चुत्तरित्वा दक्खिणं दिसं पवत्तति …पे… दक्खिणं समुद्दं अज्झोगाहेत्वा पच्चुत्तरित्वा पच्छिमं दिसं पवत्तति …पे… पच्छिमं समुद्दं अज्झोगाहेत्वा पच्चुत्तरित्वा उत्तरं दिसं पवत्तति अन्वदेव राजा चक्कवत्ती सद्धिं चतुरङ्गिनिया सेनाय। यस्मिं खो पन, भिक्खवे, पदेसे चक्करतनं पतिट्ठाति तत्थ राजा चक्कवत्ती वासं उपेति सद्धिं चतुरङ्गिनिया सेनाय।
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā21 paccuttaritvā dakkhiṇaṁ disaṁ pavattati …pe… dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavattati …pe… 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.
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south. … Having plunged into the southern ocean and emerged again, it rolls towards the west. … Having plunged into the western ocean and emerged again, it rolls towards 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.
ये खो पन, भिक्खवे, उत्तराय दिसाय पटिराजानो ते राजानं चक्कवत्तिं उपसङ्कमित्वा एवमाहंसु: ‘एहि खो, महाराज। स्वागतं ते, महाराज। सकं ते, महाराज। अनुसास, महाराजाऽति। राजा चक्कवत्ती एवमाह: ‘पाणो न हन्तब्बो, अदिन्नं नादातब्बं, कामेसुमिच्छा न चरितब्बा, मुसा न भासितब्बा, मज्जं न पातब्बं; यथाभुत्तञ्च भुञ्जथाऽति। ये खो पन, भिक्खवे, उत्तराय दिसाय पटिराजानो ते रञ्ञो चक्कवत्तिस्स अनुयन्ता भवन्ति।
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the rulers of the northern quarter become his vassals.
अथ खो तं, भिक्खवे, चक्करतनं समुद्दपरियन्तं पथविं अभिविजिनित्वा तमेव राजधानिं पच्चागन्त्वा रञ्ञो चक्कवत्तिस्स अन्तेपुरद्वारे अक्खाहतं मञ्ञे तिट्ठति रञ्ञो चक्कवत्तिस्स अन्तेपुरद्वारं उपसोभयमानं। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं चक्करतनं पातुभवति।
Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṁ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṁ upasobhayamānaṁ. Rañño, bhikkhave, cakkavattissa evarūpaṁ cakkaratanaṁ pātubhavati.
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. Such is the wheel-treasure that appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स हत्थिरतनं पातुभवति—सब्बसेतो सत्तप्पतिट्ठो इद्धिमा वेहासङ्गमो उपोसथो नाम नागराजा। तं दिस्वान रञ्ञो चक्कवत्तिस्स चित्तं पसीदति: ‘भद्दकं वत भो हत्थियानं, सचे दमथं उपेय्याऽति। अथ खो तं, भिक्खवे, हत्थिरतनं सेय्यथापि नाम भद्दो हत्थाजानीयो दीघरत्तं सुपरिदन्तो एवमेव दमथं उपेति। भूतपुब्बं, भिक्खवे, राजा चक्कवत्ती तमेव हत्थिरतनं वीमंसमानो पुब्बण्हसमयं अभिरुहित्वा समुद्दपरियन्तं पथविं अनुसंयायित्वा तमेव राजधानिं पच्चागन्त्वा पातरासमकासि। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं हत्थिरतनं पातुभवति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa hatthiratanaṁ pātubhavati—sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: ‘bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā’ti. Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṁ hatthiratanaṁ pātubhavati.
Next, the elephant-treasure appears to the wheel-turning monarch. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Uposatha. Seeing him, the king was impressed, ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. 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. Such is the elephant-treasure that appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स अस्सरतनं पातुभवति—सब्बसेतो काळसीसो मुञ्जकेसो इद्धिमा वेहासङ्गमो वलाहको नाम अस्सराजा। तं दिस्वान रञ्ञो चक्कवत्तिस्स चित्तं पसीदति: ‘भद्दकं वत भो अस्सयानं, सचे दमथं उपेय्याऽति। अथ खो तं, भिक्खवे, अस्सरतनं सेय्यथापि नाम भद्दो अस्साजानीयो दीघरत्तं सुपरिदन्तो एवमेव दमथं उपेति। भूतपुब्बं, भिक्खवे, राजा चक्कवत्ती तमेव अस्सरतनं वीमंसमानो पुब्बण्हसमयं अभिरुहित्वा समुद्दपरियन्तं पथविं अनुसंयायित्वा तमेव राजधानिं पच्चागन्त्वा पातरासमकासि। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं अस्सरतनं पातुभवति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa assaratanaṁ pātubhavati—sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: ‘bhaddakaṁ vata bho assayānaṁ, sace damathaṁ upeyyā’ti. Atha kho taṁ, bhikkhave, assaratanaṁ seyyathāpi nāma bhaddo assājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṁ assaratanaṁ pātubhavati.
Next, the horse-treasure appears to the wheel-turning monarch. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time. 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. Such is the horse-treasure that appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स मणिरतनं पातुभवति। सो होति मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो। तस्स खो पन, भिक्खवे, मणिरतनस्स आभा समन्ता योजनं फुटा होति। भूतपुब्बं, भिक्खवे, राजा चक्कवत्ती तमेव मणिरतनं वीमंसमानो चतुरङ्गिनिं सेनं सन्नय्हित्वा मणिं धजग्गं आरोपेत्वा रत्तन्धकारतिमिसाय पायासि। ये खो पन, भिक्खवे, समन्ता गामा अहेसुं ते तेनोभासेन कम्मन्ते पयोजेसुं ‘दिवाऽति मञ्ञमाना। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं मणिरतनं पातुभवति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa maṇiratanaṁ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṁ maṇiratanaṁ pātubhavati.
Next, the jewel-treasure appears to the wheel-turning monarch. It is a beryl gem that’s naturally beautiful, eight-faceted, well-worked. And the radiance of that jewel spreads all-round for a league. 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. Then the villagers around them set off to work, thinking that it was day. Such is the jewel-treasure that appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स इत्थिरतनं पातुभवति। सा अभिरूपा दस्सनीया पासादिका परमाय वण्णपोक्खरताय समन्नागता नातिदीघा नातिरस्सा नातिकिसा नातिथूला नातिकाळिका नाच्चोदाता, अतिक्कन्ता मानुसं वण्णं, अप्पत्ता दिब्बं वण्णं। तस्स खो पन, भिक्खवे, इत्थिरतनस्स एवरूपो कायसम्फस्सो होति, सेय्यथापि नाम तूलपिचुनो वा कप्पासपिचुनो वा। तस्स खो पन, भिक्खवे, इत्थिरतनस्स सीते उण्हानि गत्तानि होन्ति, उण्हे सीतानि गत्तानि होन्ति। तस्स खो पन, भिक्खवे, इत्थिरतनस्स कायतो चन्दनगन्धो वायति, मुखतो उप्पलगन्धो वायति। तं खो पन, भिक्खवे, इत्थिरतनं रञ्ञो चक्कवत्तिस्स पुब्बुट्ठायिनी होति पच्छानिपातिनी किङ्कारपटिस्साविनी मनापचारिनी पियवादिनी। तं खो पन, भिक्खवे, इत्थिरतनं राजानं चक्कवत्तिं मनसापि नो अतिचरति, कुतो पन कायेन? रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं इत्थिरतनं पातुभवति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa itthiratanaṁ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā22 nāccodātā, atikkantā mānusaṁ vaṇṇaṁ, appattā dibbaṁ vaṇṇaṁ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṁ kho pana, bhikkhave, itthiratanaṁ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṁ itthiratanaṁ pātubhavati.
Next, the woman-treasure appears to the wheel-turning monarch. 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 divine beauty. And her touch is like a tuft of cotton-wool or kapok. When it’s cool her limbs are warm, and when it’s warm her limbs are cool. The fragrance of sandal floats from her body, and lotus from her mouth. She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely. The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed. Such is the woman-treasure who appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स गहपतिरतनं पातुभवति। तस्स कम्मविपाकजं दिब्बचक्खु पातुभवति, येन निधिं पस्सति सस्सामिकम्पि अस्सामिकम्पि। सो राजानं चक्कवत्तिं उपसङ्कमित्वा एवमाह: ‘अप्पोस्सुक्को त्वं, देव, होहि। अहं ते धनेन धनकरणीयं करिस्सामीऽति। भूतपुब्बं, भिक्खवे, राजा चक्कवत्ती तमेव गहपतिरतनं वीमंसमानो नावं अभिरुहित्वा मज्झे गङ्गाय नदिया सोतं ओगाहित्वा गहपतिरतनं एतदवोच: ‘अत्थो मे, गहपति, हिरञ्ञसुवण्णेनाऽति। ‘तेन हि, महाराज, एकं तीरं नावा उपेतूऽति। ‘इधेव मे, गहपति, अत्थो हिरञ्ञसुवण्णेनाऽति। अथ खो तं, भिक्खवे, गहपतिरतनं उभोहि हत्थेहि उदके ओमसित्वा पूरं हिरञ्ञसुवण्णस्स कुम्भिं उद्धरित्वा राजानं चक्कवत्तिं एतदवोच: ‘अलमेत्तावता, महाराज। कतमेत्तावता, महाराज। पूजितमेत्तावता, महाराजाऽति। राजा चक्कवत्ती एवमाह: ‘अलमेत्तावता, गहपति। कतमेत्तावता, गहपति। पूजितमेत्तावता, गहपतीऽति। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं गहपतिरतनं पातुभवति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa gahapatiratanaṁ pātubhavati. Tassa kammavipākajaṁ dibbacakkhu pātubhavati, yena nidhiṁ passati sassāmikampi assāmikampi. So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: ‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ23 karissāmī’ti. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā24 gahapatiratanaṁ etadavoca: ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca: ‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha: ‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṁ gahapatiratanaṁ pātubhavati.
Next, the householder-treasure appears to the wheel-turning monarch. The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless. He approaches the wheel-turning monarch and says, ‘Relax, sire. I will take care of the treasury.’ 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, ‘Householder, I need gold coins and bullion.’ ‘Well then, great king, draw the boat up to one shore.’ ‘It’s right here, householder, that I need gold coins and bullion.’ Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king, ‘Is this sufficient, great king? Has enough been done, great king, enough offered?’ The wheel-turning monarch said, ‘That is sufficient, householder. Enough has been done, enough offered.’ Such is the householder-treasure that appears to the wheel-turning monarch.
पुन चपरं, भिक्खवे, रञ्ञो चक्कवत्तिस्स परिणायकरतनं पातुभवति—पण्डितो ब्यत्तो मेधावी पटिबलो राजानं चक्कवत्तिं उपयापेतब्बं उपयापेतुं अपयापेतब्बं अपयापेतुं ठपेतब्बं ठपेतुं। सो राजानं चक्कवत्तिं उपसङ्कमित्वा एवमाह: ‘अप्पोस्सुक्को त्वं, देव, होहि। अहमनुसासिस्सामीऽति। रञ्ञो, भिक्खवे, चक्कवत्तिस्स एवरूपं परिणायकरतनं पातुभवति। राजा, भिक्खवे, चक्कवत्ती इमेहि सत्तहि रतनेहि समन्नागतो होति।
Puna caparaṁ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṁ pātubhavati—paṇḍito byatto medhāvī paṭibalo rājānaṁ cakkavattiṁ upayāpetabbaṁ upayāpetuṁ25 apayāpetabbaṁ apayāpetuṁ ṭhapetabbaṁ ṭhapetuṁ. So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: ‘appossukko tvaṁ, deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṁ pariṇāyakaratanaṁ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.
Next, the counselor-treasure appears to the wheel-turning monarch. He is astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained. He approaches the wheel-turning monarch and says, ‘Relax, sire. I shall issue instructions.’ Such is the counselor-treasure that appears to the wheel-turning monarch. These are the seven treasures possessed by a wheel-turning monarch.
कतमाहि चतूहि इद्धीहि?
Katamāhi catūhi iddhīhi?
And what are the four blessings?
इध, भिक्खवे, राजा चक्कवत्ती अभिरूपो होति दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो अतिविय अञ्ञेहि मनुस्सेहि। राजा, भिक्खवे, चक्कवत्ती इमाय पठमाय इद्धिया समन्नागतो होति।
Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.
A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people. This is the first blessing.
पुन चपरं, भिक्खवे, राजा चक्कवत्ती दीघायुको होति चिरट्ठितिको अतिविय अञ्ञेहि मनुस्सेहि। राजा, भिक्खवे, चक्कवत्ती इमाय दुतियाय इद्धिया समन्नागतो होति।
Puna caparaṁ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.
Furthermore, he is long-lived, more so than other people. This is the second blessing.
पुन चपरं, भिक्खवे, राजा चक्कवत्ती अप्पाबाधो होति अप्पातङ्को समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय अतिविय अञ्ञेहि मनुस्सेहि। राजा, भिक्खवे, चक्कवत्ती इमाय ततियाय इद्धिया समन्नागतो होति।
Puna caparaṁ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.
Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people. This is the third blessing.
पुन चपरं, भिक्खवे, राजा चक्कवत्ती ब्राह्मणगहपतिकानं पियो होति मनापो। सेय्यथापि, भिक्खवे, पिता पुत्तानं पियो होति मनापो; एवमेव खो, भिक्खवे, राजा चक्कवत्ती ब्राह्मणगहपतिकानं पियो होति मनापो। रञ्ञोपि, भिक्खवे, चक्कवत्तिस्स ब्राह्मणगहपतिका पिया होन्ति मनापा। सेय्यथापि, भिक्खवे, पितु पुत्ता पिया होन्ति मनापा; एवमेव खो, भिक्खवे, रञ्ञोपि चक्कवत्तिस्स ब्राह्मणगहपतिका पिया होन्ति मनापा।
Puna caparaṁ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo; evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā; evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.
Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders as a father is to his children. And the brahmins and householders are as dear to the wheel-turning monarch as children are to their father.
भूतपुब्बं, भिक्खवे, राजा चक्कवत्ती चतुरङ्गिनिया सेनाय उय्यानभूमिं निय्यासि। अथ खो, भिक्खवे, ब्राह्मणगहपतिका राजानं चक्कवत्तिं उपसङ्कमित्वा एवमाहंसु: ‘अतरमानो, देव, याहि यथा तं मयं चिरतरं पस्सेय्यामाऽति। राजापि, भिक्खवे, चक्कवत्ती सारथिं आमन्तेसि: ‘अतरमानो, सारथि, पेसेहि यथा मं ब्राह्मणगहपतिका चिरतरं पस्सेय्युन्ऽति। राजा, भिक्खवे, चक्कवत्ती इमाय चतुत्थाय इद्धिया समन्नागतो होति।
Bhūtapubbaṁ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ataramāno, deva, yāhi yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṁ āmantesi: ‘ataramāno, sārathi, pesehi yathā maṁ brāhmaṇagahapatikā cirataraṁ passeyyun’ti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti.
Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park. Then the brahmins and householders went up to him and said, ‘Slow down, Your Majesty, so we may see you longer!’ And the king addressed his charioteer, ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ This is the fourth blessing.
राजा, भिक्खवे, चक्कवत्ती इमाहि चतूहि इद्धीहि समन्नागतो होति।
Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.
These are the four blessings possessed by a wheel-turning monarch.
तं किं मञ्ञथ, भिक्खवे, अपि नु खो राजा चक्कवत्ती इमेहि सत्तहि रतनेहि समन्नागतो इमाहि चतूहि च इद्धीहि ततोनिदानं सुखं सोमनस्सं पटिसंवेदियेथा”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyethā”ti?
What do you think, bhikkhus? Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?”
“एकमेकेनपि, भन्ते, रतनेन समन्नागतो राजा चक्कवत्ती ततोनिदानं सुखं सोमनस्सं पटिसंवेदियेथ, को पन वादो सत्तहि रतनेहि चतूहि च इद्धीही”ति?
“Ekamekenapi, bhante, ratanena26 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!”
अथ खो भगवा परित्तं पाणिमत्तं पासाणं गहेत्वा भिक्खू आमन्तेसि: “तं किं मञ्ञथ, भिक्खवे, कतमो नु खो महन्ततरो—यो चायं मया परित्तो पाणिमत्तो पासाणो गहितो यो च हिमवा पब्बतराजा”ति?
Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti?
Then the Buddha, picking up a stone the size of his palm, addressed the bhikkhus, “What do you think, bhikkhus? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”
“अप्पमत्तको अयं, भन्ते, भगवता परित्तो पाणिमत्तो पासाणो गहितो; हिमवन्तं पब्बतराजानं उपनिधाय सङ्खम्पि न उपेति; कलभागम्पि न उपेति; उपनिधम्पि न उपेती”ति।
“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.”
“एवमेव खो, भिक्खवे, यं राजा चक्कवत्ती सत्तहि रतनेहि समन्नागतो चतूहि च इद्धीहि ततोनिदानं सुखं सोमनस्सं पटिसंवेदेति तं दिब्बस्स सुखस्स उपनिधाय सङ्खम्पि न उपेति; कलभागम्पि न उपेति; उपनिधम्पि न उपेति।
“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.
स खो सो, भिक्खवे, पण्डितो सचे कदाचि करहचि दीघस्स अद्धुनो अच्चयेन मनुस्सत्तं आगच्छति, यानि तानि उच्चाकुलानि—खत्तियमहासालकुलं वा ब्राह्मणमहासालकुलं वा गहपतिमहासालकुलं वा तथारूपे कुले पच्चाजायति अड्ढे महद्धने महाभोगे पहूतजातरूपरजते पहूतवित्तूपकरणे पहूतधनधञ्ञे। सो च होति अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो, लाभी अन्नस्स पानस्स वत्थस्स यानस्स मालागन्धविलेपनस्स सेय्यावसथपदीपेय्यस्स। सो कायेन सुचरितं चरति, वाचाय सुचरितं चरति, मनसा सुचरितं चरति। सो कायेन सुचरितं चरित्वा, वाचाय सुचरितं चरित्वा, मनसा सुचरितं चरित्वा, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति।
Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni uccākulāni—khattiyamahāsālakulaṁ vā brāhmaṇamahāsālakulaṁ vā gahapatimahāsālakulaṁ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
And suppose that astute person, after a very long time, returned to the human realm. 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. And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and a bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
सेय्यथापि, भिक्खवे, अक्खधुत्तो पठमेनेव कटग्गहेन महन्तं भोगक्खन्धं अधिगच्छेय्य; अप्पमत्तको सो, भिक्खवे, कटग्गहो यं सो अक्खधुत्तो पठमेनेव कटग्गहेन महन्तं भोगक्खन्धं अधिगच्छेय्य। अथ खो अयमेव ततो महन्ततरो कटग्गहो यं सो पण्डितो कायेन सुचरितं चरित्वा, वाचाय सुचरितं चरित्वा, मनसा सुचरितं चरित्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। अयं, भिक्खवे, केवला परिपूरा पण्डितभूमी”ति।
Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṁ so akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya. 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. Ayaṁ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.
Suppose a gambler on the first lucky throw was to win a big pile of money. But such a lucky throw is trivial compared to the lucky throw whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm. This is the total fulfillment of the astute person’s level.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
बालपण्डितसुत्तं निट्ठितं नवमं।
Bālapaṇḍitasuttaṁ niṭṭhitaṁ navamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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