9.
The Discourse on Fools and Wise Men
246. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"There are, monks, these three characteristics of a fool, signs of a fool, manifestations of a fool. What three? Here, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds. If, monks, this fool were not one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, by what would the wise know him - 'This venerable one is a fool, a bad person'? But because, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, therefore the wise know him - 'This venerable one is a fool, a bad person.' That fool, monks, experiences threefold suffering and displeasure in this very life. If, monks, a fool is seated in an assembly hall, or seated on a road, or seated at a crossroads; and there people discuss talk arising from that, suitable to that. If, monks, a fool is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, indulges in spirits, liquor, and intoxicants which cause heedlessness, there, monks, the fool thinks thus - 'The talk that people discuss arising from that, suitable to that, those qualities indeed exist in me, and I am seen in those qualities.' This, monks, is the first suffering and displeasure that a fool experiences in this very life.
247. "Furthermore, monks, a fool sees kings, having seized a thief, a criminal, inflicting various bodily punishments - flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword. There, monks, the fool thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments - they flog him with whips, etc. they cut off his head with a sword; those qualities indeed exist in me, and I am seen in those qualities. If kings were to know me, kings, having seized me too, would inflict various bodily punishments - they would flog me with whips, etc. they would impale me alive on a stake, they would cut off my head with a sword.' This too, monks, is the second suffering and displeasure that a fool experiences in this very life.
248. "Furthermore, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it; just so, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the fool thinks thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful; I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, monks, is the third suffering and displeasure that a fool experiences in this very life.
"That fool, monks, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Whatever, monks, one speaking rightly would say - 'completely undesirable, completely unpleasant, completely disagreeable' - it is of hell indeed that one speaking rightly would say - 'completely undesirable, completely unpleasant, completely disagreeable.' To such an extent, monks, even a simile is not easy to make for how painful the hells are."
249. When this was said, a certain monk said this to the Blessed One - "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. Just as, monk, having seized a thief, a criminal, they might show him to the king - 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might speak to him thus - 'Go, sirs, strike this man in the earlier period of the day with a hundred spears.' They would strike him in the earlier period of the day with a hundred spears. Then the king at the noon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man at the noon period of the day with a hundred spears.' They would strike him at the noon period of the day with a hundred spears. Then the king in the afternoon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man in the afternoon period of the day with a hundred spears.' They would strike him in the afternoon period of the day with a hundred spears. What do you think, monks, would that man, being struck with three hundred spears, on that account experience suffering and displeasure?" "Even being struck with one spear, venerable sir, that man would on that account experience suffering and displeasure, what then to say of three hundred spears?"
250. Then the Blessed One, having taken a small stone the size of a palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of a palm taken by me, or the Himalaya, the king of mountains?" "This is insignificant, venerable sir, this small stone the size of a palm taken by the Blessed One; compared with the Himalaya, the king of mountains, it does not amount to a reckoning, it does not amount to a fraction, it does not bear comparison." "Just so, monks, the suffering and displeasure that man experiences on account of being struck with three hundred spears, compared with the suffering of hell, does not amount to a reckoning, does not amount to a fraction, does not bear comparison."
"Then, monks, the guardians of hell inflict on him the torture called the fivefold binding - they drive a red-hot iron stake into his hand, they drive a red-hot iron stake into his other hand, they drive a red-hot iron stake into his foot, they drive a red-hot iron stake into his other foot, they drive a red-hot iron stake into the middle of his chest. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell lay him down and plane him with axes. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell, having seized him feet up and head down, plane him with adzes. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell, having yoked him to a chariot, drive him back and forth over ground that is blazing, in flames, aglow. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell make him climb up and down a great mountain of embers, blazing, in flames, aglow. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell, having seized him feet up and head down, throw him into a red-hot copper cauldron, blazing, in flames, aglow. There he is cooked, throwing up foam. There, being cooked, throwing up foam, he goes up once, he goes down once, he goes across once. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him into the great hell. Now, monks, that great hell -
Surrounded by an iron wall, covered over with iron.
Having pervaded a hundred yojanas all around, it stands always."
"In many ways indeed, monks, I could speak a talk on hell; to such an extent, monks, it is not easy by description to reach how painful the hells are.
251. "There are, monks, animals that are grass-eaters. They eat both fresh grass and dry grass, gnawing with their teeth. And which, monks, are the animals that are grass-eaters? Elephants, horses, cattle, donkeys, goats, deer, or whatever other animals there are that are grass-eaters. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are grass-eaters.
"There are, monks, animals that are dung-eaters. They, having smelled the odour of dung from afar, run towards it - 'Here we shall eat, here we shall eat.' Just as brahmins run towards the odour of oblations - 'Here we shall eat, here we shall eat'; just so, monks, there are animals that are dung-eaters, they, having smelled the odour of dung from afar, run towards it - 'Here we shall eat, here we shall eat.' And which, monks, are the animals that are dung-eaters? Chickens, pigs, dogs, jackals, or whatever other animals there are that are dung-eaters. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are dung-eaters.
"There are, monks, animals that are born in darkness, grow old in darkness, and die in darkness. And which, monks, are the animals that are born in darkness, grow old in darkness, and die in darkness? Insects, maggots, earthworms, or whatever other animals there are that are born in darkness, grow old in darkness, and die in darkness. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in darkness, grow old in darkness, and die in darkness.
"There are, monks, animals that are born in water, grow old in water, and die in water. And which, monks, are the animals that are born in water, grow old in water, and die in water? Fish, turtles, crocodiles, or whatever other animals there are that are born in water, grow old in water, and die in water. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in water, grow old in water, and die in water.
"There are, monks, animals that are born in filth, grow old in filth, and die in filth. And which, monks, are the animals that are born in filth, grow old in filth, and die in filth? Those beings, monks, who are born in rotting fish, or grow old in rotting fish, or die in rotting fish, or in a rotting corpse, etc. or in rotting food, etc. or in a cesspool, etc. or are born in a sewer. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in filth, grow old in filth, and die in filth.
"In many ways indeed, monks, I could speak a talk on the animal realm; to such an extent, monks, it is not easy by description to reach how painful the animal realm is.
252. "Just as, monks, a man might throw a yoke with a single hole into the great ocean. The east wind would carry it westward, the west wind would carry it eastward, the north wind would carry it southward, the south wind would carry it northward. There might be a blind turtle, who would emerge once every hundred years. What do you think, monks, would that blind turtle insert his neck into that yoke with a single hole?" "If at all, venerable sir, only after a very long period has passed." "More quickly, monks, would that blind turtle insert his neck into that yoke with a single hole than I say would a fool who has gone once to the nether world attain human existence. What is the reason for this? For here, monks, there is no observance of righteousness, no living in spiritual calm, no doing of wholesome deeds, no doing of meritorious deeds. Here, monks, there prevails mutual devouring, devouring of the weak."
"That fool, monks, if at some time after a very long period has passed he attains human existence, it is in those low families - an outcast family, or a hunter family, or a basket-weaver family, or a chariot-maker family, or a refuse-collector family. He is reborn in such a family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or hunchbacked or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Just as, monks, a gambler at the very first losing throw might lose his son, might lose his wife, might lose all his property, and might further undergo imprisonment. That losing throw is trifling, monks, by which that gambler at the very first losing throw might lose his son, might lose his wife, might lose all his property, and might further undergo imprisonment. But this is a far greater losing throw, that that fool, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This, monks, is the entire complete plane of the fool."
253. "There are, monks, these three characteristics of a wise person, signs of a wise person, manifestations of a wise person. What three? Here, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds. If, monks, this wise person were not one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, by what would the wise know him - 'This venerable one is wise, a good person'? But because, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, therefore the wise know him - 'This venerable one is wise, a good person.' That wise person, monks, experiences threefold happiness and pleasure in this very life. If, monks, a wise person is seated in an assembly hall, or seated on a road, or seated at a crossroads; and there people discuss talk arising from that, suitable to that. If, monks, a wise person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence; there, monks, the wise person thinks thus - 'The talk that people discuss arising from that, suitable to that; those qualities indeed exist in me, and I am seen in those qualities.' This, monks, is the first happiness and pleasure that a wise person experiences in this very life.
254. "Furthermore, monks, a wise person sees kings, having seized a thief, a criminal, inflicting various bodily punishments - flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword. There, monks, the wise person thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword - those qualities are not found in me, and I am not seen in those qualities.' This too, monks, is the second happiness and pleasure that a wise person experiences in this very life.
255. "Furthermore, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, etc. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it; just so, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the wise person thinks thus - 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong; I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, monks, is the third happiness and pleasure that a wise person experiences in this very life.
"That wise person, monks, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Whatever, monks, one speaking rightly would say - 'completely desirable, completely pleasant, completely agreeable' - it is of heaven indeed that one speaking rightly would say - 'completely desirable, completely pleasant, completely agreeable.' To such an extent, monks, even a simile is not easy to make for how pleasant the heavens are."
256. When this was said, a certain monk said this to the Blessed One - "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. "Just as, monks, a wheel-turning monarch, possessed of seven treasures and four supernormal powers, on that account experiences happiness and pleasure. Which seven? Here, monks, for a king of the warrior caste, anointed on the head, on the uposatha day, the fifteenth, when he has bathed his head, is observing the uposatha, and has gone up to the upper terrace of the excellent palace, the divine wheel treasure becomes manifest, with a thousand spokes, with rim, with nave, complete in every respect. Having seen that, this occurs to the king of the warrior caste, anointed on the head - 'I have heard this: for whatever king of the warrior caste, anointed on the head, on the uposatha day, the fifteenth, when he has bathed his head, is observing the uposatha, and has gone up to the upper terrace of the excellent palace, the divine wheel treasure becomes manifest, with a thousand spokes, with rim, with nave, complete in every respect, he becomes a wheel-turning monarch. Could I indeed be a wheel-turning monarch?'
"Then, monks, the king of the warrior caste, anointed on the head, having taken a water-jug in his left hand, sprinkles the wheel treasure with his right hand - 'May the venerable wheel treasure roll forth, may the venerable wheel treasure conquer.' Then, monks, that wheel treasure rolls towards the eastern direction. The wheel-turning monarch follows right behind together with his fourfold army. And, monks, in whatever region the wheel treasure comes to rest, there the wheel-turning monarch takes up residence together with his fourfold army. Now, monks, whatever hostile kings there are in the eastern direction, they approach the wheel-turning monarch and say thus - 'Come indeed, great king! Welcome to you, great king! It is your own, great king! Instruct us, great king.' The wheel-turning monarch said thus - 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk, and eat as you have been accustomed to eat.' Now, monks, whatever hostile kings there are in the eastern direction, they become followers of the wheel-turning monarch.
257. "Then, monks, that wheel treasure, having plunged into the eastern ocean and having emerged, rolled towards the southern direction. Etc. Having plunged into the southern ocean and having emerged, it rolled towards the western direction. Having plunged into the western ocean and having emerged, it rolled towards the northern direction, and the wheel-turning monarch followed right behind together with his fourfold army. And, monks, in whatever region the wheel treasure comes to rest, there the wheel-turning monarch takes up residence together with his fourfold army.
"Now, monks, whatever hostile kings there are in the northern direction, they approach the wheel-turning monarch and say thus - 'Come indeed, great king! Welcome to you, great king! It is your own, great king! Instruct us, great king.' The wheel-turning monarch said thus - 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk; and eat as you have been accustomed to eat.' Now, monks, whatever hostile kings there are in the northern direction, they become followers of the wheel-turning monarch.
"Then, monks, that wheel treasure, having conquered the earth bounded by the ocean, having returned to that very royal city, stands, methinks, as if fixed on its axle at the door of the inner palace of the wheel-turning monarch, adorning the door of the inner palace of the wheel-turning monarch. For the wheel-turning monarch, monks, such a wheel treasure becomes manifest.
258. "Furthermore, monks, for the wheel-turning monarch an elephant treasure becomes manifest - all white, with seven supports, possessing supernormal power, able to travel through the sky, a king of elephants named Uposatha. Having seen that, the mind of the wheel-turning monarch becomes clear - 'Excellent indeed, friend, would be an elephant vehicle, if it would submit to training.' Then, monks, that elephant treasure, just as a thoroughbred elephant of good breed, well-trained for a long time, just so it submits to training. Once upon a time, monks, a wheel-turning monarch, testing that very elephant treasure, having mounted it in the earlier period of the day, having traversed the earth bounded by the ocean, having returned to that very royal city, took his morning meal. For the wheel-turning monarch, monks, such an elephant treasure becomes manifest.
"Furthermore, monks, for the wheel-turning monarch a horse treasure becomes manifest - all white, with a black head, with a mane like muñja grass, possessing supernormal power, able to travel through the sky, a king of horses named Valāhaka. Having seen that, the mind of the wheel-turning monarch becomes clear - 'Excellent indeed, friend, would be a horse vehicle, if it would submit to training.' Then, monks, that horse treasure, just as a thoroughbred horse of good breed, well-trained for a long time, just so it submits to training. Once upon a time, monks, a wheel-turning monarch, testing that very horse treasure, having mounted it in the earlier period of the day, having traversed the earth bounded by the ocean, having returned to that very royal city, took his morning meal. For the wheel-turning monarch, monks, such a horse treasure becomes manifest.
"Furthermore, monks, for the wheel-turning monarch a jewel treasure becomes manifest. That jewel is a lapis lazuli, beautiful, of pure origin, octagonal, well polished. Now, monks, the radiance of that jewel treasure spreads all around for a yojana. Once upon a time, monks, a wheel-turning monarch, testing that very jewel treasure, having arrayed the fourfold army, having raised the jewel to the top of the standard, set out in the dark of the night. Now, monks, whatever villages there were all around, they engaged in their activities by that light, thinking it was day. For the wheel-turning monarch, monks, such a jewel treasure becomes manifest.
"Furthermore, monks, for the wheel-turning monarch a woman treasure becomes manifest. She is lovely, beautiful, pleasing, endowed with the highest beauty of complexion, not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty. Now, monks, the bodily touch of that woman treasure is such as cotton-wool or silk-cotton. Now, monks, the limbs of that woman treasure are warm in the cold and cool in the heat. Now, monks, from the body of that woman treasure the fragrance of sandalwood wafts, and from her mouth the fragrance of waterlilies wafts. Now, monks, that woman treasure is one who rises before the wheel-turning monarch and retires after him, is obedient to his wishes, is agreeable in her conduct, and is pleasant in her speech. Now, monks, that woman treasure does not transgress against the wheel-turning monarch even in thought, how much less with the body? For the wheel-turning monarch, monks, such a woman treasure becomes manifest.
"Furthermore, monks, for the wheel-turning monarch a householder treasure becomes manifest. For him, a divine eye born of the result of action becomes manifest, by which he sees treasure, whether with an owner or without an owner. He approaches the wheel-turning monarch and says thus - 'May you, Sire, live at ease. I shall manage the wealth affairs with wealth for you.' Once upon a time, monks, a wheel-turning monarch, testing that very householder treasure, having boarded a boat, having plunged into the stream in the middle of the river Ganges, said this to the householder treasure - 'I have need of gold and money, householder.' 'Then, great king, let the boat approach one shore.' 'Right here, householder, I have need of gold and money.' Then, monks, that householder treasure, having fondled the water with both hands, having drawn up a pot full of gold and money, said this to the wheel-turning monarch - 'Is this enough, great king? Is this much done, great king? Is this much venerated, great king?' The wheel-turning monarch said thus - 'This is enough, householder. This much is done, householder. This much is venerated, householder.' For the wheel-turning monarch, monks, such a householder treasure becomes manifest.
"Furthermore, monks, for the wheel-turning monarch, an adviser treasure becomes manifest - wise, experienced, intelligent, competent to cause the wheel-turning monarch to approach what should be approached, to withdraw from what should be withdrawn from, to establish what should be established. He approaches the wheel-turning monarch and says thus - 'May you, Sire, live at ease. I shall advise.' For the wheel-turning monarch, monks, such an adviser treasure becomes manifest. The wheel-turning monarch, monks, is possessed of these seven treasures.
259. "Which four supernormal powers? Here, monks, a wheel-turning monarch is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this first supernormal power.
"Furthermore, monks, a wheel-turning monarch is long-lived, lasting long, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this second supernormal power.
"Furthermore, monks, a wheel-turning monarch is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this third supernormal power.
"Furthermore, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. Just as, monks, a father is dear and agreeable to his sons, just so, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. And to the wheel-turning monarch also, monks, the brahmins and householders are dear and agreeable. Just as, monks, sons are dear and agreeable to a father, just so, monks, to the wheel-turning monarch also, the brahmins and householders are dear and agreeable.
"Once upon a time, monks, a wheel-turning monarch departed for the pleasure ground with his fourfold army. Then, monks, the brahmins and householders approached the wheel-turning monarch and said thus - 'Go slowly, Sire, so that we may see you for a longer time.' The wheel-turning monarch also, monks, addressed his charioteer - 'Drive slowly, charioteer, so that the brahmins and householders may see me for a longer time.' The wheel-turning monarch, monks, is possessed of this fourth supernormal power. The wheel-turning monarch, monks, is possessed of these four supernormal powers.
"What do you think, monks, would a wheel-turning monarch, possessed of these seven treasures and these four supernormal powers, on that account experience happiness and pleasure?" "Even possessed of one treasure, venerable sir, a wheel-turning monarch would on that account experience happiness and pleasure, what then to say of seven treasures and four supernormal powers?"
260. Then the Blessed One, having taken a small stone the size of a palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of a palm taken by me, or the Himalaya, the king of mountains?" "This is insignificant, venerable sir, this small stone the size of a palm taken by the Blessed One; compared with the Himalaya, the king of mountains, it does not amount to a reckoning; it does not amount to a fraction; it does not bear comparison." "Just so, monks, the happiness and pleasure that a wheel-turning monarch, possessed of seven treasures and four supernormal powers, experiences on that account, compared with divine happiness, does not amount to a reckoning; it does not amount to a fraction; it does not bear comparison."
"That wise person, monks, if at some time after a very long period has passed he attains human existence, it is in those high families - a wealthy warrior family or a wealthy brahmin family or a wealthy householder family - in such a family he is reborn, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Just as, monks, a gambler at the very first winning throw might attain a great mass of wealth; that winning throw is trifling, monks, by which that gambler at the very first winning throw might attain a great mass of wealth. But this is a far greater winning throw, that that wise person, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. This, monks, is the entire complete plane of the wise person."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Fool and the Wise Person is concluded as ninth.