The Middle Length Discourses of the Buddha
Page 113
31. “A wise man who has given himself over to good conduct of body, speech, and mind, [172] on the dissolution of the body, after death, reappears in a happy destination, even in heaven.
(HEAVEN)
32. “Were it rightly speaking to be said of anything: ‘That is utterly wished for, utterly desired, utterly agreeable,’ it is of heaven that, rightly speaking, this should be said, so much so that it is hard to finish describing the happiness of heaven.”
When this was said, a bhikkhu asked the Blessed One: “But, venerable sir, can a simile be given?”
33. “It can, bhikkhu,” the Blessed One said. “Bhikkhus, suppose that a Wheel-turning Monarch1203 possessed the seven treasures and the four kinds of success, and because of that experienced pleasure and joy.
34. “What are the seven treasures? Here, when a head-anointed noble king has bathed his head on the Uposatha day of the fifteenth1204 and has ascended to the upper palace chamber for the Uposatha, there appears to him the divine wheel-treasure with its thousand spokes, its tire, and its nave, complete in every aspect. On seeing it, the head-anointed noble king thinks thus: ‘Now it has been heard by me that when a head-anointed noble king has bathed his head on the Uposatha day of the fifteenth and has ascended to the upper palace chamber for the Uposatha, and there appears to him the divine wheel-treasure with its thousand spokes, its tire, and its nave, complete in every aspect, then that king becomes a Wheel-turning Monarch. Am I then a Wheel-turning Monarch?’
35. “Then the head-anointed noble king rises from his seat, and taking a water vessel in his left hand, he sprinkles the wheel-treasure with his right hand, saying: ‘Turn forward, good wheel-treasure; triumph, good wheel-treasure!’ Then the wheel-treasure turns forward rolling in the eastern direction and the Wheel-turning Monarch follows it with his four-constituent army. Now in whatever region the wheel-treasure pauses, there the Wheel-turning Monarch takes up his abode with his four-constituent army. And [173] opposing kings in the eastern direction come to the Wheel-turning Monarch and speak thus: ‘Come, great king; welcome, great king; command, great king; advise, great king.’ The Wheel-turning Monarch speaks thus: ‘You should not kill living beings; you should not take what has not been given; you should not misconduct yourselves in sensual pleasures; you should not speak falsehood; you should not drink intoxicants; you should eat what you are accustomed to eat.’ And the opposing kings in the eastern direction submit to the Wheel-turning Monarch.
“Then the wheel-treasure plunges into the eastern ocean and emerges again. And then it turns forward rolling in the southern direction…And the opposing kings in the southern direction submit to the Wheel-turning Monarch. Then the wheel-treasure plunges into the southern ocean and emerges again. And then it turns forward rolling in the western direction…And the opposing kings in the western direction submit to the Wheel-turning Monarch. Then the wheel-treasure plunges into the western ocean and emerges again. And then it turns forward rolling in the northern direction…And the opposing kings in the northern direction submit to the Wheel-turning Monarch.
“Now when the wheel-treasure has triumphed over the earth to the ocean’s edge, it returns to the royal capital and remains as if fixed on its axle at the gate of the Wheel-turning Monarch’s inner palace, as an adornment to the gate of his inner palace. Such is the wheel-treasure that appears to a Wheel-turning Monarch.
36. “Again, the elephant-treasure appears to the Wheel-turning Monarch, all white, with sevenfold stance, with supernormal power, flying through the air, the king of elephants named ‘Uposatha.’ On seeing him, the Wheel-turning Monarch’s mind has confidence in him thus: ‘It would be wonderful to ride the elephant, if he would undergo taming!’ Then the elephant-treasure [174] undergoes taming just like a fine thoroughbred elephant well tamed for a long time. And it so happens that the Wheel-turning Monarch, when testing the elephant-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal. Such is the elephant-treasure that appears to a Wheel-turning Monarch.
37. “Again, the horse-treasure appears to the Wheel-turning Monarch, all white, with raven-black head, with mane like muñja grass, with supernormal power, flying through the air, the king of horses named ‘Valāhaka’ [‘Thundercloud’]. On seeing him, the Wheel-turning Monarch’s mind has confidence in him thus: ‘It would be wonderful to ride the horse, if he would undergo taming!’ Then the horse-treasure undergoes taming just like a fine thoroughbred horse well tamed for a long time. And it so happens that the Wheel-turning Monarch, when testing the horse-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal. Such is the horse-treasure that appears to a Wheel-turning Monarch.
38. “Again, the jewel-treasure appears to the Wheel-turning Monarch. The jewel is fine beryl of purest water, eight-faceted, and well cut. Now the radiance of the jewel-treasure spreads around for a whole league. And it so happens that when the Wheel-turning Monarch is testing the jewel-treasure, he draws up his four-constituent army in array, and mounting the jewel on top of his banner, he sets forth in the darkness and gloom of the night. Then all the [inhabitants of the] villages nearby begin their work by its light, thinking that it is day. Such is the jewel-treasure that appears to a Wheel-turning Monarch.
39. “Again, the woman-treasure appears to the Wheel-turning Monarch, beautiful, comely and graceful, possessing the supreme beauty of complexion, neither too tall nor too short, [175] neither too slim nor too stout, neither too dark nor too fair, surpassing human beauty without reaching divine beauty. The touch of the woman-treasure is such that it is like a tuft of kapok or a tuft of cotton-wool. When it is cool, her limbs are warm; when it is warm, her limbs are cool. From her body the scent of sandalwood comes forth, and from her mouth the scent of lotuses. She rises before the Wheel-turning Monarch and retires after him. She is eager to serve, agreeable in conduct, and sweet in speech. Since she is never unfaithful to the Wheel-turning Monarch even in thought, how could she be so in body? Such is the woman-treasure that appears to a Wheel-turning Monarch.
40. “Again, the steward-treasure appears to the Wheel-turning Monarch. The divine eye born of past action is manifested in him whereby he sees hidden stores of treasure both with owners and ownerless. He approaches the Wheel-turning Monarch and says: ‘Sire, you remain at ease. I shall take care of your monetary affairs.’ And it so happens that when the Wheel-turning Monarch is testing the steward-treasure, he boards a boat, and putting out into the river Ganges, in midstream he tells the steward-treasure: ‘I need gold and bullion, steward.’—‘Then, sire, let the boat be steered towards one bank.’—‘Steward, it is actually here that I need gold and bullion.’ Then the steward-treasure plunges both hands into the water and draws up a pot full of gold and bullion, and he tells the Wheel-turning Monarch: ‘Is this enough, sire? Is enough done, enough offered?’—‘This is enough, steward, enough is done, enough offered.’ Such is the steward-treasure that appears to a Wheel-turning Monarch.
41. “Again, the counsellor-treasure appears [176] to the Wheel-turning Monarch, wise, shrewd, and sagacious, capable of getting the Wheel-turning Monarch to promote that which is worthy of being promoted, to dismiss that which should be dismissed, and to establish that which should be established. He approaches the Wheel-turning Monarch and says: ‘Sire, you remain at ease. I shall govern.’ Such is the counsellor-treasure that appears to a Wheel-turning Monarch.
“These are the seven treasures that a Wheel-turning Monarch possesses.
42. “What are the four kinds of success? Here a Wheel-turning Monarch is handsome, comely, and graceful, possessing the supreme beauty of complexion, and he surpasses other human beings in that respect. This is the first kind of success that a Wheel-turning Monarch possesses.
43. “Again, a Wheel-turning Monarch lives long and endures long, and he surpasses other human b
eings in that respect. This is the second kind of success that a Wheel-turning Monarch possesses.
44. “Again, a Wheel-turning Monarch is free from illness and affliction, possessing a good digestion that is neither too cool nor too warm, and he surpasses other human beings in that respect. This is the third kind of success that a Wheel-turning Monarch possesses.
45. “Again, a Wheel-turning Monarch is dear and agreeable to brahmins and householders. Just as a father is dear and agreeable to his children, so too a Wheel-turning Monarch is dear and agreeable to brahmins and householders. Brahmins and householders, too, are dear and agreeable to a Wheel-turning Monarch. Just as children are dear and agreeable to a father, so too brahmins and householders are dear and agreeable to a Wheel-turning Monarch. Once a Wheel-turning Monarch was driving in a pleasure park with his four-constituent army. Then brahmins and householders went to him and spoke thus: ‘Sire, drive slowly that we may see you longer.’ And so he told his charioteer: [177] ‘Charioteer, drive slowly that I may see the brahmins and householders longer.’ This is the fourth kind of success that a Wheel-turning Monarch possesses.
“These are the four kinds of success that a Wheel-turning Monarch possesses.
46. “What do you think, bhikkhus? Would a Wheel-turning Monarch experience pleasure and joy because of possessing these seven treasures and these four kinds of success?”
“Venerable sir, a Wheel-turning Monarch would experience pleasure and joy because of possessing even one treasure, let alone seven treasures and four kinds of success.”
47. Then, taking a small stone the size of his hand, the Blessed One addressed the bhikkhus thus: “What do you think, bhikkhus? Which is the greater, this small stone that I have taken, the size of my hand, or Himalaya, the king of mountains?”
“Venerable sir, the small stone that the Blessed One has taken, the size of his hand, does not count beside Himalaya, the king of mountains; it is not even a fraction, there is no comparison.”
“So too, bhikkhus, the pleasure and joy that a Wheel-turning Monarch would experience because of possessing the seven treasures and the four kinds of success does not count beside the happiness of heaven; it is not even a fraction, there is no comparison.
48. “If, some time or other, at the end of a long period, the wise man comes back to the human state, it is into a high family that he is reborn—into a family of well-to-do nobles, or well-to-do brahmins, or well-to-do householders—one that is rich, of great wealth, of great possessions, with abundant gold and silver, with abundant assets and means, and with abundant money and grain. He is handsome, comely and graceful, possessing the supreme beauty of complexion. He obtains food and drink, clothes, vehicles, garlands, scents and unguents, bed, lodging, and light. He conducts himself well in body, speech, and mind, [178] and having done so, on the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.
49. “Bhikkhus, suppose a gambler at the very first lucky throw won a great fortune, yet a lucky throw such as that is negligible; it is a far more lucky throw when a wise man who conducts himself well in body, speech, and mind, on the dissolution of the body, after death, reappears in a happy destination, even in the heavenly world.1205 This is the complete perfection of the wise man’s grade.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Devadūta Sutta
The Divine Messengers
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, suppose there were two houses with doors and a man with good sight standing there between them saw people going in and coming out and passing to and fro. So too, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understand how beings pass on according to their actions thus: ‘These worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared in a happy destination, even in the heavenly world. Or these worthy beings who were well conducted in body, speech, and mind, not [179] revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared among human beings. But these worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong views in their actions, on the dissolution of the body, after death, have reappeared in the realm of ghosts. Or these worthy beings who were ill conducted…on the dissolution of the body, after death, have reappeared in the animal world. Or these worthy beings who were ill conducted …on the dissolution of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell.’
3. “Now the wardens of hell seize such a being by the arms and present him to King Yama,1206 saying: ‘Sire, this man has ill-treated his mother, ill-treated his father, ill-treated recluses, ill-treated brahmins; he has had no respect for the elders of his clan. Let the king order his punishment.’
4. “Then King Yama presses and questions and cross-questions him about the first divine messenger: ‘Good man, did you not see the first divine messenger to appear in the world?’1207 He says: ‘I did not, venerable sir.’ Then King Yama says: ‘Good man, have you never seen in the world a young tender infant lying prone, fouled in his own excrement and urine?’ He says: ‘I have, venerable sir.’
“Then King Yama says: ‘Good man, did it never occur to you—an intelligent and mature man—“I too am subject to birth, I am not exempt from birth: surely I had better do good by body, speech, and mind”?’ He says: ‘I was unable, venerable sir, I was negligent.’ Then King Yama says: ‘Good man, through negligence you have failed to do good by body, speech, and mind. Certainly they will deal with you according to your negligence. But this evil action of yours was not done by your mother or your father, [180] or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you yourself, and you yourself will experience its result.’
5. “Then, after pressing and questioning and cross-questioning him about the first divine messenger, King Yama presses and questions and cross-questions him about the second divine messenger: ‘Good man, did you not see the second divine messenger to appear in the world?’ He says: ‘I did not, venerable sir.’ Then King Yama says: ‘Good man, have you never seen in the world a man—or a woman—at eighty, ninety, or a hundred years, aged, as crooked as a roof bracket, doubled up, supported by a walking stick, tottering, frail, youth gone, teeth broken, grey-haired, scanty-haired, bald, wrinkled, with limbs all blotchy?’ He says: ‘I have, venerable sir.’
“Then King Yama says: ‘Good man, did it never occur to you—an intelligent and mature man—“I too am subject to ageing, I am not exempt from ageing: surely I had better do good by body, speech, and mind”?’ He says: ‘I was unable, venerable sir, I was negligent.’ Then King Yama says: ‘Good man, through negligence you have failed to do good by body, speech, and mind. Certainly they will deal with you according to your negligence. But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’
6. “Then, after pressing and questioning and cross-questioning him about the second divine messenger, King Yama presses and questions and cross-questions him about the third divine messenger: [181] ‘Good man, did you not see the third divine messenger to appear in the world?’ He says: ‘I did not, venerable sir.’ Then King Yama says: ‘Good man, have you never seen in the world
a man—or a woman—afflicted, suffering, and gravely ill, lying fouled in his own excrement and urine, lifted up by some and set down by others?’ He says: ‘I have, venerable sir.’
“Then King Yama says: ‘Good man, did it never occur to you—an intelligent and mature man—“I too am subject to sickness, I am not exempt from sickness: surely I had better do good by body, speech, and mind”?’ He says: ‘I was unable, venerable sir, I was negligent.’ Then King Yama says: ‘Good man, through negligence you have failed to do good by body, speech, and mind. Certainly they will deal with you according to your negligence. But this evil action of yours was not done by your mother…or by gods: this evil action was done by you yourself, and you yourself will experience its result.’
7. “Then, after pressing and questioning and cross-questioning him about the third divine messenger, King Yama presses and questions and cross-questions him about the fourth divine messenger: ‘Good man, did you not see the fourth divine messenger to appear in the world?’ He says: ‘I did not, venerable sir.’ Then King Yama says: ‘Good man, have you never seen in the world, when a robber culprit is caught, kings having many kinds of tortures inflicted on him: having him flogged with whips...(as Sutta 129, §4)...and having his head cut off with a sword?’ He says: ‘I have, venerable sir.’