A Simile Describing the Happiness of Heaven

A wise man who has given himself over to wholesome conduct of body, speech, and mind, on the dissolution of the body, after death, reappears in a happy destination, even in heaven.

Were it rightly speaking to be said of anything: ‘That is entirely wished for, entirely desired, entirely 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.

‘But, Venerable Sir, can a simile be given?’

It can, Monk, The Perfectly Enlightened One said: Monks, suppose that a Wheel‑Turning Monarch possessed the seven treasures and the four kinds of success, and because of that experienced pleasure and happiness.

What are the seven treasures?

(1) Here, 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, there appears to him the divine wheel‑treasure with its thousand spokes, its tire, and its hub, 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 hub, complete in every aspect, then that King becomes a Wheel‑Turning Monarch. ‘Am I then a Wheel‑Turning Monarch?’

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 residence with his four‑constituent army. And 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 (substances that cause heedlessness); 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 a decoration to the gate of his inner palace. Such is the wheel‑treasure that appears to a Wheel‑Turning Monarch.

(2) 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 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 traveling 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.

(3) 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 traveling 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.

(4) Again, the jewel‑treasure appears to the Wheel‑Turning Monarch. The jewel is fine beryl (mineral composed of beryllium aluminium cyclosilicate; a rare stone) 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 formation, 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.

(5) 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, 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 cluster of kapok or a cluster 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 lacking confidence 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.

(6) Again, the steward‑treasure appears to the Wheel‑Turning Monarch. The divine eye (third eye) born of past action is established in him whereby he sees hidden stores of treasure both with owners and ownerless. He approaches the Wheel‑Turning Monarch and says: Sir, 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, Sir, 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, Sir? 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.

(7) Again, the counsellor‑treasure appears to the Wheel‑Turning Monarch, wise, knowledgable, and a good decision-maker, 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: Sir, 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.

What are the four kinds of success?

(1) Here a Wheel‑Turning Monarch is handsome, attractive, 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.

(2) Again, a Wheel‑Turning Monarch lives long and endures long, and he surpasses other human beings in that respect. This is the second kind of success that a Wheel‑Turning Monarch possesses.

(3) 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.

(4) Again, a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and Householders. Just as a father is dear and agreeable to his children, so too a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and Householders. Brāhmins and Householders, too, are dear and agreeable to a Wheel‑Turning Monarch. Just as children are dear and agreeable to a father, so too Brāhmins 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 Brāhmins and Householders went to him and spoke thus: Sir, drive slowly that we may see you longer.

And so he told his charioteer (driver):

Charioteer, drive slowly that I may see the Brāhmins 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.

What do you think, Monks? Would a Wheel‑Turning Monarch experience pleasure and happiness because of possessing these seven treasures and these four kinds of success?

‘Venerable Sir, a Wheel-Turning Monarch would experience pleasure and happiness because of possessing even one treasure, let alone seven treasures and four kinds of success.’

Then, taking a small stone the size of his hand, The Perfectly Enlightened One addressed the Monks thus:

What do you think, Monks? Which is the greater, this small stone that I have taken, the size of my hand, or Himālaya, the King of mountains?

‘Venerable Sir, the small stone that The Perfectly Enlightened One has taken, the size of his hand, is minimal beside Himālaya, the King of mountains; it is not even a fraction, there is no comparison.

So too, Monks, the pleasure and happiness that a Wheel‑Turning Monarch would experience because of possessing the seven treasures and the four kinds of success is minimal beside the happiness of heaven; it is not even a fraction, there is no comparison.

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 Brāhmins, 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, attractive and graceful, possessing the supreme beauty of complexion. He obtains food and drink, clothes, vehicles, garlands, scents and ointments, bed, lodging, and light. He conducts himself well in body, speech, and mind, and having done so, on the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.

Monks, suppose a gambler at the very first lucky throw won a great fortune, yet a lucky throw such as that is insignificant; 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.

This is the complete perfection of the wise man’s condition.

(Reference: MN 129)

In this Teaching from Gotama Buddha, he shares a simile to describe the amount of pleasure and happiness experienced in the heavenly realm.

He provides a story related to the Wheel-Turning Monarch and all the pleasure and happiness that he might experience sharing that this is minimal compare to that which is experienced in the heavenly realm.

While the heavenly realm is known to be highly pleasurable and happy, it is not a desirable outcome for one’s current human life.

Beings in the heavenly realm are experiencing so much pleasure and happiness that they oftentimes lack the motivation to learn and practice these Teachings to attain Enlightenment. Thus, they are reborn back into other realms continuing the problem of rebirth and discontentedness as they roam and wander throughout The Cycle of Rebirth.

The heavenly realm is not a permanent resting place, but instead, a temporary existence that has a certain life span. Once that life span is over, if Enlightenment has not been attained, then one will be reborn into a new existence continuing the problem of The Cycle of Rebirth with the mind continuing to experience discontentedness.

A wise Practitioner would use this human birth, one where we do have motivation to learn and practice these Teachings, to make efforts towards the attainment of Enlightenment. In this human realm, an ideal place to work towards the attainment of Enlightenment, we experience all three (3) feelings of discontentedness. Pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant are all experienced in this human realm.

Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of these Teachings is to eliminate discontentedness of mind providing the mind a permanent place to reside in Enlightenment.

• A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)

• A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear, stress, etc.)

• A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased, uncomfortable, unsatisfied, etc.)

Since human beings experience all three (3) feelings of discontentedness, we are oftentimes more motivated than those beings in the heavenly realm to progress towards Enlightenment.

With heavenly beings only experiencing exclusively pleasant feelings, they will oftentimes be complacent and need to experience continued rebirth before escaping The Cycle of Rebirth through the attainment of Enlightenment.

Beings in the lower realms are unable to attain Enlightenment and beings in the heavenly realm, while they are able to attain Enlightenment, oftentimes lack the motivation to work towards Enlightenment. Therefore, the human realm is the most ideal existence to apply effort and energy towards the attainment of Enlightenment.