Balapandita Sutta
( Discourse On The Fools And The Wise )
Sunnata Vagga, Uparipannasa
Majjhima Nikaya, Suttanta Pitaka

        Thus have I heard on one occasion, the Blessed One was staying in Savatthi at the monastery of Jetavana. There the Bhagava addressed the monks, "O monks ".

       " Yes, Lord", answered those monks to the Bhagava. The Bhagava said: -

        O monks, there are these three characteristics, signs and behaviour of a foolish person. What are the three? Here, monks, a fool is a thinker of evil thoughts, a speaker of evil speech and a doer of evil deeds. If that be not so, monks, if a fool is not a thinker of evil thoughts, a speaker of evil speech and a doer of evil deeds, how could the wise recognise him ? "This person is a fool and not a good person ?" and since, O monks, a fool is a thinker of evil thoughts, a speaker of evil speech and a doer of evil deeds, therefore the wise recognise him as a fool and not a good man. That very fool, monks, experiences in three ways physical and mental pain in this very life. If, monks, he is seated in a meeting or on a carriage-road, or at cross-roads, there if the people were to discuss among themselves matters relevant to him and if, monks, the fool is a killer of life, a thief, one practising wrongful practice in sex relationship, a liar and one taking spirituous drinks, fermented liquor which causes heedlessness, therein, monks, the fool thinks "Indeed that matter which the people are discussing is found in me and I find myself practising it." In this way, monks, the fool experiences pain in this very life in the first place.

        Further again, O monks, the fool sees the authorities arresting a robber who has committed a crime and torturing him in various ways* such as flogging with whip, cane, or baton, cutting the hand or foot or both, chopping off the ear or the nose or both, putting a red-hot iron ball on the head after removing the top of the skull to look like a gruel-pot, peeling off the skin of the skull and rubbing it with gravel till it becomes polished like a conchshell, kind ling a fire in the mouth after opening it wide with spikes, wrapping the body or the hand with oil-soaked rags and setting fire to it to make it look like a wreath of flames or a burning lamp, peeling off the skin from the neck down to the ankle, peeling off the skin from the neck to the waist and from the waist to the ankle and making them hang loose like a bark garment, pinning down the criminal with iron nails (at both elbows and knees) to the ground to resemble the posture of the antelope and encircling him with fire, pulling out the flesh with double-edged hooks, cutting off coin-size pieces of flesh from the body, combing the flesh off with a comb and applying alkali, piercing a criminal lying on one side on the ground with an iron peg through the ear and turning him round, beating the whole body so that it would look like a bundle of straw, pouring hot oil, causing dogs to bite the flesh of the body, impaling while alive and cutting off the head with a sword. There, monks, the fool thinks ' These matters which exist in me and which are found in me - these evil deeds on account of which the authorities arrest a robber who has committed a crime and impose punishments in various ways, such as, being lashed with whips . etc. the head being cut off with a sword, these things are found in me, and I find myself practising them. If the authorities were to know me so, they would arrest me as well and impose various kinds of tortures on me, they would lash me with whips... etc. would cut off my head with a sword.' This, monks, is the second kind of painful misery which the fool experiences in this present existence.

        Furthermore, monks, the fool while sitting on a stool or lying on a cot or on the ground at that moment, those evil deeds done previously, misdeeds whether physical, vocal or mental, hang on the fool, have a hold on him and weigh upon him. Just as, monks, in the evening the shadows of the great mountain peaks fall on, stretch on and rest on the earth, in the same way while the fool is sitting on a stool or lying on a cot or on the ground, those evil deeds done previously, hang on the fool, have a hold on him and weigh upon him at that moment. Thereat, monks, the fool reflects, ' In fact I have not done any good or meritorious acts nor have I done anything which serves as a protection against fearful consequences. On the other hand, I have committed evil, violence and guilt whatever destiny there is for those who have not done good or meritorious acts or that which serves as a protection against con sequences and for those who have committed evil, violence and guilt, that destiny shall befall me at death,' and he grieves, feels distress, laments, bewails, beating his breast, and falls into a swoon. This indeed, monks, is the third occasion on which the fool experiences pain in this very existence.

        That fool, monks, having committed misdeeds physical, vocal and mental, on the dissolution of the body and after death is born in a state of woe, place of suffering, one of the lower worlds. Indeed, monks, if one were to speak correctly of that which is extremely undesirable, extremely gruesome and extremely unpleasant, it is in respect of these lower worlds ; he would say that it is extremely ... etc. ... unpleasant. So extremely undesirable, etc. are these lower worlds, monks, that it is not easy to show by an illustration how miserable they are.

        This being said, a certain monk asked the Bhagava, "But, Lord, is it possible to give an illustration to me?"

       " It is possible, monk" said the Bhagava, "For example, O monk, if people were to arrest a guilty robber and haul him up before the king saying Your Majesty, this is a robber who is guilty of a crime, inflict upon him the punishment you please ; and the king were to say in respect of him, 'Go you, spear this man a hundred times in the morning,' and they would spear that person a hundred times in the morning. Then at noon if the king should enquire, 'Well, how is that fellow ?' ' Sir, lie is still alive'. To that man the king would order 'Go, man, spear him again a hundred times at noon' and they would do so.

        Then the king would ask in the evening, 'Well, how is that fellow ?' 'Sir, he is still alive.' To that man the king would order 'Go, man, spear him again a hundred times in the evening', and they would do so. What do you think of it monks, would that man being speared three hundred times suffer from physical and mental pain on that account ?"

        "Lord, on being speared even once, that man would on that account suffer physical and mental pain. How much more could be said when speared three hundred times ?"

        Then the Bhagava, taking hold of a small stone of the size of his palm, addressed the monks, "What do you think monks ? Which is the bigger, this small stone of the size of my palm, which I am holding, or the Himalayas, the king of the mountains ?"

        "Lord, small indeed is this stone of the size of the palm which the Bhagava is holding, compared with the Himalayas, the king of mountains. It is not to be reckoned with nor does it come up even to a minute fraction nor does it bear comparison with the Himalayas."

        "In the same way, monks that physical and mental pain which that man experiences on account of being speared three hundred times, when compared with that of a person suffering in the lower worlds, it cannot be reckoned with nor does it come up to the minute fraction nor does it bear comparison. On that person monks, the guards of the lower worlds impose a five-fold punishment called the fivefold pegging, namely, they drive a red-hot iron peg through one hand, then through the other hand, then through one foot and through the other foot and then through the centre of the chest. As a result of that, he experiences a painful, severe and acute sensation and he does not die so long as the effect of that evil deed is not exhausted. The keepers of the lower worlds having made him lie down, hew him with axes. As the result of that he experiences a painful, severe and acute sensation, and he does not die, so long as the effect of that evil deed is not exhausted. The keepers of the lower worlds, monks, having placed that man feet upwards and head downwards slash him with sharp knives. As a result of that he suffers pain ..... that evil deed is not exhausted. They, monks, having yoked that person to a chariot make him move back and forth on the burning, blazing, and fiery ground. As the result of that he experiences . . . that evil deed is not exhausted. Monks, these keepers of the lower worlds make that person climb up and down a great mound of burning, blazing and fiery embers. As the result of that he experiences.. . that evil deed is not exhausted. Monks, they, holding him feet upwards and head downwards throw him into a heated, burning, blazing and fiery iron cauldron. There he is cooked till scum bubbles up. While he is being cooked there till the scum bubbles up, sometimes he comes to the top and sometimes sinks to the bottom and sometimes moves sideways. As the result of that he experiences ... that evil deed is not exhausted. Monks, they throw that person down into a still lower world, which has four sides, four doors, divided and measured into partitions, surrounded by iron walls roofed with iron its floor which is made of iron is burning and is surrounded by flames and it spreads a hundred yojanas on all sides and at all times.

        Monks! I could speak on the subject of that nether world in many ways. So miserable is it that it is not easy to give a complete description.

        There are, monks, beings in the animal world living on grass. They eat wet grass as well as dry grass pulling it out with their teeth. Which, monks, are the creatures in the animal world, living on grass ?- Horses, oxen, donkeys, goats, deer and similar beings in the animal world are living on grass. In this matter that foolish person formerly hankering after tastes, committed evil deeds here and on the dissolution of the body and after death is reborn as one of those beings living on grass.

        There are, O monks, creatures feeding on excreta in the animal world ; they, having caught the smell of excreta even from a distance, run towards it with the thought 'This we shall eat, this we shall eat'. Just as the brahmins hurry on getting the scent of the oblation saying 'This we shall eat, this we shall eat'. Similarly, monks there are creatures in the animal world ... etc. ... 'this we shall eat'. And what, monks, are the beings feeding on excreta in the animal world ?- Fowls, pigs, dogs, jackals, and similar creatures are feeding on excreta in the animal world. That foolish person ... etc. ... living on excreta.

        There are, monks, living things in the animal world, which are born in darkness which grow up in darkness and which die in darkness. And what, monks are the living beings which are born in darkness, grow up and die in darkness ?- insects, maggots, earthworms and similar living beings in the animal world are born in darkness, grow up and die in darkness. That foolish person ... etc ... who are born in darkness, who grow up in darkness and who die in darkness.

       There are, monks, in the animal domain, creatures which are born in water, which grow up and die in water. What, monks, are the creatures of the animal world, which are born in water, which grow up and die in water ? --- Fishes, tortoises, crocodiles and similar living beings in the animal world grow up and die in water. That foolish person ... etc. ... and who die in water.

        There are, O monks, creatures in the animal world, that are born, that grow up and that die in filth. And what are the creatures which are born, which grow up and which die in filth in the animal world ? Those creatures, monks, which are born in the rotten fish, which grow up in the stinking fish and which die in the stinking fish, or in the rotten corpse or in the rotten rice-gruel or in the cess-pool, or in the drain. That foolish person . . . . etc. . . . die in filth.

        Indeed, monks, I could speak on the subject of the animal world in many ways. so miserable is the animal world that it is not easy to give a complete description of it.

        Just as if, monks, a person were to throw a yoke with one hole into the ocean and the easterly wind would carry that yoke away to the westerly direction, the westerly wind would carry that yoke away to the easterly direction, the northerly wind would carry it away to the south and the southerly wind would carry it away to the north and there would be a blind tortoise that would come up to the surface once in a hundred years. What do you think, monks ?, Could that blind tortoise put his neck into that single hole of the yoke ?"

        "Lord, even if it could once in a way it would be only after the lapse of a long time !"

        I say, monks, sooner indeed could that blind tortoise put his neck into the single hole of the yoke, than could a fool who has fallen into the lower worlds once be reborn as a human being. What is the reason thereof ? There in those lower worlds, monks, there is no righteous action, no practice of spiritual tranquility, no practice of good and meritorious deeds ; there feeding on one another and killing of the weak takes place, monks. Indeed, monks, if once in a way and after the lapse of a long period, that fool were to be born as a human-being he would be born in such low families as these; families of outcasts or of hunters, or of basket-makers or of cartwrights or of scavengers or in such poor families having little food and drink and earning a hard livelihood, in which they get food and clothing with difficulty. He would be ugly, repulsive, deformed, full of diseases, blind, crippled or lame or paralysed or he would not get food, drink, clothing, means of conveyance, garlands, scents and ointments, beds, dwelling places and articles of lighting he having misconducted himself physically, vocally and mentally, is on the dissolution of the body and after death born in a state of woe, a place of suffering.

        Just as, monks, a keen gambler even at the first unlucky throw of the dice would lose his son, his wife and all his property, further more he would undergo imprisonment. Monks, that loss of his son, wife and all his property and furthermore the imprisonment he underwent which the keen gambler incurred by his first unlucky throw of the dice is insignificant as compared with with the greater loss which the fool incurs by practising misconduct physically, vocally and mentally, and as the result of which that fool on the dissolution of the body ... etc ... This also, monks, is the sphere of a fool in its full entirety.

       These, monks, are the three characteristics, marks and attributes of a wise man. What are the three ? In this matter, monks, a wise man thinks good thoughts, speaks good words and does good deeds. If it were otherwise, monks, how could the wise know that that good man was wise and saintly? Since, monks, a wise person thinks good thoughts, speaks good words and does good deeds, therefore the wise can make him out as wise and saintly. That very wise man, monks, experiences threefold physical and mental happiness in this very life, if, monks, the wise man is seated in a meeting or on a carriage road or at cross-roads, there if the people were to discuss among them selves matters relating to him and if he had abstained from killing life, taking what is not given, wrongful practice in sex-relationship, falsehood, taking spirituous drinks, fermented liquors and intoxicants which cause heedlessness, there, monks, the wise man thinks, "Indeed that which the people are discussing are found in me and I find myself practising them." In this way, monks, the wise man experiences happiness in this very life.

        Further again, monks, the wise man sees the authorities arresting a robber who has committed a crime and torturing him in various ways, namely, flogging with whip, cane or baton ... etc. ... " and those things are not found in me and I do not find myself practising them. In this way, monks, the wise man experiences the second happiness in this present existence.

        Furthermore, monks, the wise man while sitting on a stool or lying on a cot or on the ground, at that moment those good deeds of his done previously, good deeds whether physical, vocal or mental, hang on the wise man, have a hold on him and weigh upon him. Just as, monks, in the evening the shadows of the great mountain ... etc. ... in the same way while the wise man is on a stool or lying on a cot or on the ground, those good deeds of his ... etc. ... weigh upon him. Thereat, monks, the wise man reflects :- "In fact I have not done any evil, violence and guilt, but on the other hand I have done good meritorious acts and that which gives protection against fearful consequences and whatever destiny there is for those who have not committed evil, violence and guilt and who have done good, and that which serves as a protection against fearful consequences, that destiny shall befall me at death," and he grieves not, nor feels distressed nor laments nor bewails, beating his breast, nor falls into a swoon. In this way, monks, a wise man experiences the third happiness in this present existence.

        That wise man, monks, having done good deeds physical, vocal and mental, on the dissolution of the body and after death is born in the happy abodes. Indeed, monks, if one were to speak correctly of that which is extremely desirable, extremely agreeable and pleasant, it is in respect of these abodes he would say that they are extremely desirable, agreeable and pleasant. So extremely desirable ... etc. ... are these abodes, monks, that it is not easy to show by an illustration how blissful they are."

        This being said, a certain monk asked the Bhagava, " But, Lord, is it possible to give an illustration to me?"

       "It is possible, monk," said the Bhagava "For example, monk, a paramount sovereign who is endowed with seven gifts and four special potencies experiences physical and mental happiness on that account.

       What are the seven ?

        In this matter, monks, to a king of the Khattiya clan who had been consecrated king, who, on the holy day, the fifteenth day of the month, had washed his head and observed the duties and who had gone to the top of his magnificent palace, the celestial wheel-gift having a thousand spokes, equipped with rim, navel and all other parts appeared. Thereupon it occurred to the monarch of the Khattiya clan who had been consecrated king; "Thus have I heard, to the Khattiya king who has been crowned, who on the sabbath day ... etc. ... he is a universal monarch. Then, it may be that I am a paramount sovereign" Then, indeed, monks, the Khattiya king who had been consecrated arose from his seat and holding a golden pitcher in his left hand and the wheel-gift in his right, sprinkled it with water, saying " May the noble wheel-gift move on, may the noble wheel-gift conquer."

        Then, monks, the wheel-gift moved on towards the East carrying with it the paramount sovereign and his fourfold army. The place where the wheel-gift stood still, there the paramount sovereign settled down with his fourfold army. The rival kings of the East approached the paramount sovereign and said, "Come Your Majesty, welcome to Your Majesty ; everything is yours ; give us instructions ; Your Majesty." The paramount sovereign said "Take not life, steal not what is not given, practise not bad conduct in sex relations, speak not lies, drink not fermented liquor ; and enjoy life as before." Monks, those rival kings of the East became the vassals of the paramount sovereign. Then, monks, the wheel-gift having plunged into the Eastern Ocean and having emerged from it, moved on towards South ... etc. ... having plunged into the South Ocean and emerged from it, moved on towards the Western direction ... etc. ... having plunged into the Western Ocean proceeded towards the Northern direction along with the paramount sovereign, together with his fourfold army. In whichever region monks, the wheel halted, there the paramount sovereign sojourned together with his four fold army. Those rival kings of the northerly direction having come near the paramount sovereign said " Come, Your Majesty, welcome Your Majesty, all be your own, admonish us Your Majesty." The para mount sovereign said " Kill not ... etc. ... enjoy life as before." Those rival kings of the North became the vassals of the para mount sovereign. Then monks, that gift of the wheel having conquered the earth with the ocean as its circumference, went back to that royal city and stopped at the gate of the palace as if the axle were broken, adorning the gate of the palace of the paramount sovereign. To the paramount sovereign, such a wheel-gift appeared.

        Further again, monks, to the paramount sovereign there appeared the elephant gift, white all over, having seven-fold support, endowed with well-formed limbs, two tusks and the trunk ; powerful, able to travel through the sky, the king of elephants by the name of Uposatha. Seeing it the paramount sovereign was pleased and said, "O, beautiful indeed is the riding elephant, if only it could be tamed." Then indeed, monks, the elephant-gift became tamed just like a good elephant of noble breed which has been well tamed over a long time. As had happened previously, monks, the paramount sovereign while testing that very elephant-gift, mounted it in the morning and went round the earth girdled by the ocean and having returned to that capital partook of the morning meal. Monks, to the paramount sovereign, such an elephant-gift appeared.

        Further again, monks, to the paramount sovereign appeared the horse-gift white all over, having a head like that of a crow, hair like munja grass, powerful, able to travel through the sky, the king of horses named Valaha (Thunder-cloud). Seeing it the paramount sovereign was pleased and said, "O, beautiful indeed is the riding horse, if only it could be tamed." Then monks, the horse-gift became tamed just like a good horse of noble breed which has been well tamed over a long time. As had happened previously, monks, the paramount sovereign while testing that very horse gift . . . etc. partook, of the morning meal. Monks, to the paramount sovereign such a horse-gift appeared.

        Further again, monks, to the paramount sovereign the gem-gift appeared. That gem was a beryl, beautiful, genuine, having eight facets and well-cut. The lustre of that jewel of a gem, monks, pervaded space extending one yojana on all sides. As had happened previously, monks, the paramount sovereign, testing that very gem-gift, arrayed the fourfold army and having mounted the gem-gift on the top of a standard, set out in the pitch darkness of the night. Those people in the villages, which were situated round about, they set about their business by that illumination of the gem, thinking that it was daytime. To the paramount sovereign, monks, such a gem-gift appeared.

        Further again, monks, to the paramount sovereign appeared the gem of a woman who was very beautiful, lovely, gracious, possessed of superb beauty of complexion, not too tall, nor too short, nor too thin, nor too fat, nor too dark, nor too white, surpassing human beauty but not attaining the celestial. The gem of a woman had such a touch soft like that of cotton-wool or that of silk cotton. The body of that gem of a woman was warm to the touch in the cold season, and cool in the hot season. From her body there came the scent of sandal-wood, from her mouth the aroma of lotus. Indeed, monks, that gem of a woman used to rise up before and sleep after the paramount sovereign, always at the service of the monarch she was charming in manners and sweet in conversation. Indeed, monks, that gem of a woman never used to commit moral transgression even mentally, much less physically. To the paramount sovereign such a gem of a woman appeared.

       Further again, monks, to the paramount sovereign appeared the gem of a treasurer. To him the divine eye arose as a result of kamma, by which he could see all treasures owned or ownerless. He having approached the paramount sovereign said " Be at ease, Your Majesty, I shall do what ought to be done with your wealth." Monks, as had happened previously, the paramount sovereign while testing that very gem of a treasurer, embarked on a boat and plunging into the current in the middle of the river Ganges, said, "Treasurer, I am in need of gold coins and gold !" "Well then, Your Majesty, let the boat go along-side the bank". Then the monarch said, "Treasurer, I want gold coins and gold from this very spot ". Then, monks, that gem of a treasurer, having touched the water with both hands, drew out a pot full of gold coins and gold and asked the paramount sovereign, "Is this much enough, my lord ? And this much have I done, my lord, and this much have I offered my lord " The paramount sovereign said, "Enough with this much, treasurer, that you have done and offered this much, treasurer." To the paramount sovereign, monks, such a gem of a treasurer appeared.

       Moreover, monks, there appeared to the paramount sovereign, the gem of an adviser, wise, clever, intelligent, qualified to appoint those who should serve the king, to remove those who should be removed from office and to retain those who should be retained. He having approached the paramount sovereign said, " Be at ease Your Majesty, I shall give counsel." To the paramount sovereign such a gem of an adviser appeared.

        The paramount sovereign, monks, was endowed with those seven treasures.

       What are the four marvellous qualities ?

       Here, monks, the paramount sovereign was very handsome, gracious, charming and possessed of superb beauty of complexion much more than that of other men. Monks, the paramount sovereign was endowed with this first marvellous quality.

        Further again, monks, the paramount sovereign had long life and lived much longer than other men. The paramount sovereign, monks, was endowed with this second kind of marvellous quality.

        Further again, monks, the paramount sovereign was free from illness and disease, was endowed with balanced heat for digestion which is neither too cold nor too hot, much unlike that of other men. The paramount sovereign, monks, was possessed of this third kind of marvellous quality.

        Further again, monks, the paramount sovereign was dear to and loved by the brahmins and householders. Just as, monks, the father is dear to and loved by the children, so also, monks, the paramount sovereign was dear to and loved by the brahmins and the householders. The brahmins and the householders also were dear to and loved by the paramount sovereign just as the children are dear to and loved by the father. As had happened previously, monks, the paramount sovereign proceeded towards the garden with his fourfold army. Then, monks, the brahmins and the householders approached the paramount sovereign and said, "Your Majesty, move on slowly so that we can look upon you for a longer time." The paramount sovereign also, spoke to the charioteer thus, "Charioteer, drive slowly so that I can look on the brahmins and the householders for a longer time." The paramount sovereign monks, was possessed of this fourth marvellous quality.

       The paramount sovereign, monks, was possessed of these four supernormal powers.

        What do you think, monks ? Would the paramount sovereign, endowed with these seven treasures and these four supernormal powers experience physical and mental happiness on that account?"

        "Lord, the paramount sovereign, endowed even with a single treasure, would experience physical and mental happiness on that account ; what more can be said of the seven treasures and four supernormal powers?"

       Then the Bhagava taking hold of a small rock of the size of his palm spoke to the monks: "What do you think, monks, which is the bigger, either this small rock of the size of my palm which I am holding or the Himalayas, the king of the mountains?"

        "Lord, small indeed is this stone of the size of the palm which the Bhagava is holding compared with the Himalayas, the king of the mountains, it is not to be reckoned with nor does it come up even to a minute fraction nor does it bear comparison with the Himalayas."

        "In the same way, monks, that physical and mental happiness experienced by the paramount sovereign who was endowed with seven treasures and four supernormal powers, is not to be reckoned with nor does it come up even to a minute fraction nor does it bear comparison with that divine happiness. Indeed, monks, if once in a way and after the lapse of a long period, that very wise man were to be born as a human being, he would be born in such noble families as these, namely, the family of Khattiya or brahmana or householder or in such a rich family of great wealth and prosperity, possessing abundant gold and silver, property, wealth and corn. He would be handsome, gracious, charming and possessed of superb beauty of complexion, having much food, drink, clothing, means of conveyance, garlands, scents and ointments, beds, dwelling places and articles of lighting ; he, having done good physically, vocally and mentally, is on the dissolution of the body and after death, born in the happy higher worlds. Just as, monks, a keen gambler even at the first throw of the dice might acquire great wealth, insignificant are the winnings of the gamester; far greater than this indeed is the gain when the wise man who having done good deeds physically, vocally and mentally, is, on the dissolution of the body and after death, born in the happy worlds. This, monks, is the sphere of the wise man in its full entirety."

       * It was only after the teaching of the Buddha, a Teaching of Morality, of Kindness, of Love, that more urbane and kindly civilisations began to grow up in which such tortures were no longer "taken for granted" as the customary thing.