中阿含經

6. THE CHAPTER ON ASSOCIATION WITH KINGS

69. THE SUTRA OF THE THIRTY SIMILES

Thus have I heard:

At one time the Buddha was sojourning at Rajagriha, in the Bamboo Grove at Kalandaka, together with the community of great bhikkhus, observing the rains retreat.

Then, on the fifteenth day, the Blessed One was to recite the Pratimoksha^[02]. He prepared his seat before the community of bhikkhus. Having sat down, the Blessed One entered meditative concentration and contemplated the minds of the bhikkhus. At that time, the Blessed One saw that the community of bhikkhus sat in stillness, silent, utterly silent, without sloth or torpor, for they had eliminated the hindrances. The bhikkhus sat in profoundness, exceedingly profound; peaceful, exceedingly peaceful; subtle and wondrous, exceedingly subtle and wondrous.

At that time, Venerable Sariputra was also among the assembly. The Blessed One said:

“Sariputra, the community of bhikkhus sits in stillness, silent, utterly silent, without sloth or torpor, for they have eliminated the hindrances. The bhikkhus sit in profoundness, exceedingly profound; peaceful, exceedingly peaceful; subtle and wondrous, exceedingly subtle and wondrous. Who is capable of honoring and attending upon this community of bhikkhus?”

Venerable Sariputra rose from his seat, arranged his robe to bare one shoulder, placed his palms together toward the Buddha, and said:

“Blessed One, the community of bhikkhus sits in stillness, silent, utterly silent, without sloth or torpor, for they have eliminated the hindrances. The bhikkhus sit in profoundness, exceedingly profound; peaceful, exceedingly peaceful; subtle and wondrous, exceedingly subtle and wondrous. Blessed One, no one is capable of honoring and attending upon the community of bhikkhus. Only the Blessed One is capable of attending upon and honoring the Dharma and the community of bhikkhus, together with moral discipline, heedfulness, generosity, and concentration. Only the Blessed One is capable of honoring and attending upon them.”

The Blessed One said:

“Sariputra, it is just so. No one is capable of honoring and attending upon the Dharma and the community of bhikkhus, together with moral discipline, heedfulness, generosity, and concentration. Only the Blessed One is capable of honoring and attending upon them.

“Sariputra, it is just as a king and his great ministers possess every kind of ornament: silk, fine silk, brocade, wool, finger rings, jeweled bracelets, jeweled armlets, necklaces, ornaments of gold and silver^[03], and jewels adorning their hair. Sariputra, bhikkhus and bhikkhunis are likewise adorned with the virtue of moral discipline. Sariputra, if bhikkhus or bhikkhunis perfect the virtue of moral discipline as their adornment, they are able to abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers possess five ceremonial insignia—a sword, parasol, celestial crown, fly-whisk with a jeweled handle, and jewel-inlaid shoes^[04]—to protect their bodies and keep them secure. Sariputra, bhikkhus and bhikkhunis likewise protect the holy life by observing the precepts. Sariputra, if bhikkhus or bhikkhunis perfect the observance of the precepts to protect the holy life, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have gatekeepers^[05]. Sariputra, bhikkhus and bhikkhunis likewise make the guarding of the six sense faculties their gatekeeper. Sariputra, if bhikkhus or bhikkhunis perfect the guarding of the six sense faculties, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have an intelligent and wise commander guarding the city gate, one capable of clear discernment. Sariputra, bhikkhus and bhikkhunis likewise make right mindfulness the commander guarding their gate. Sariputra, if bhikkhus or bhikkhunis perfect right mindfulness, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have a beautiful bathing pool, clear, cool, and filled to the brim. Sariputra, bhikkhus and bhikkhunis likewise make tranquility of mind their cool bathing pool. Sariputra, if bhikkhus or bhikkhunis perfect tranquility of mind as their cool bathing pool, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have bathing attendants who always serve them as they bathe. Sariputra, bhikkhus and bhikkhunis likewise make spiritual friends their bathing attendants. Sariputra, if bhikkhus or bhikkhunis perfect reliance upon spiritual friends as their bathing attendants, they are able to abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have fragrant powders with which to anoint their bodies: mộc cây^[06], agarwood, sandalwood, tô hợp^[07], kê thiệt^[08], and đô lương^[09]. Sariputra, bhikkhus and bhikkhunis likewise make the virtue of moral discipline their fragrant powder. Sariputra, if bhikkhus or bhikkhunis perfect the virtue of moral discipline as their fragrant powder, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have fine garments, such as sơ-ma robes^[10], silk brocade robes, white cotton robes^[11], and antelope-hide robes^[12]. Sariputra, bhikkhus and bhikkhunis likewise make moral shame and moral dread their garments. Sariputra, if bhikkhus or bhikkhunis perfect moral shame and moral dread as their garments, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have couches and seats that are exceedingly broad, lofty, and magnificent. Sariputra, bhikkhus and bhikkhunis likewise make the four dhyanas their couches and seats. Sariputra, if bhikkhus or bhikkhunis perfect the four dhyanas, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have skilled barbers who always attend upon them as they bathe and wash their hair. Sariputra, bhikkhus and bhikkhunis likewise make right mindfulness their barber. Sariputra, if bhikkhus or bhikkhunis make right mindfulness their barber, they are able to abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have delicious and exquisite foods possessing every distinctive flavor. Sariputra, bhikkhus and bhikkhunis likewise make joy their food. Sariputra, if bhikkhus or bhikkhunis perfect joy as their food, they are able to eliminate evil and cultivate wholesome qualities.

“Sariputra, it is just as a king and his great ministers have beverages such as mango juice^[13], chiêm-ba juice^[14], sugarcane juice, grape juice, and mạt-ta-đề juice^[15]. Sariputra, bhikkhus and bhikkhunis likewise make the flavor of the Dharma their beverage. Sariputra, if bhikkhus or bhikkhunis perfect the flavor of the Dharma as their beverage, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have beautiful flower garlands, such as garlands of blue lotuses, Campaka garlands, Sumana garlands, Vāsika garlands, and Atimuktaka garlands. Sariputra, bhikkhus and bhikkhunis likewise make the three concentrations—emptiness, wishlessness, and signlessness^[16]—their flower garlands. Sariputra, if bhikkhus or bhikkhunis perfect the three concentrations of emptiness, wishlessness, and signlessness as their flower garlands, they abandon evil and cultivate the good.

“Sariputra, it is just as a king and his great ministers have chambers, houses, towers, and pavilions. Sariputra, bhikkhus and bhikkhunis likewise make the three chambers—the celestial chamber, the Brahma chamber, and the noble chamber^[17]—their dwellings. Sariputra, if bhikkhus or bhikkhunis perfect the three chambers as their dwellings, they abandon evil and cultivate the good.”

“Śāriputra, just as a king and his ministers have a steward^[18], that is, a keeper of the household^[19], so too, Śāriputra, bhikkhus and bhikkhunīs have wisdom as the keeper of their household. Śāriputra, if bhikkhus and bhikkhunīs have wisdom as the keeper of their household, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have four kinds of revenue from the states and settlements—the first portion to provide for the king and queen, together with the ladies of the palace; the second portion to provide for the crown prince and the ministers; the third portion to provide for all the people; and the fourth portion to provide for śramaṇas and brahmins—so too, Śāriputra, bhikkhus and bhikkhunīs have the four establishments of mindfulness as their revenue. Śāriputra, if bhikkhus and bhikkhunīs accomplish the four establishments of mindfulness as their revenue, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have four divisions of an army—an elephant corps, a cavalry corps, a chariot corps, and an infantry corps—so too, Śāriputra, bhikkhus and bhikkhunīs have the four right endeavors^[20] as the four divisions of their army. Śāriputra, if bhikkhus and bhikkhunīs accomplish the four right endeavors as the four divisions of their army, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have four kinds of conveyance—conveyance by elephant, conveyance by horse, conveyance by carriage, and conveyance by human bearers—so too, Śāriputra, bhikkhus and bhikkhunīs have the four bases of spiritual power as their conveyances. Śāriputra, if bhikkhus and bhikkhunīs accomplish the four bases of spiritual power as their conveyances, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have various carriages adorned with fine patterned hides of lions, tigers, and leopards, woven in an array of mingled colors, so too, Śāriputra, bhikkhus and bhikkhunīs have serenity and insight as their carriage. Śāriputra, if bhikkhus and bhikkhunīs accomplish serenity and insight as their carriage, they are able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a charioteer, one who drives the carriage, so too, Śāriputra, bhikkhus and bhikkhunīs have right mindfulness as their charioteer. Śāriputra, if bhikkhus and bhikkhunīs accomplish right mindfulness as their charioteer, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have an exceedingly tall banner, so too, Śāriputra, bhikkhus and bhikkhunīs make their own mind into a tall banner. Śāriputra, if bhikkhus and bhikkhunīs make their own mind into a tall banner, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a fine road, level and straight, leading directly to the parks, so too, Śāriputra, bhikkhus and bhikkhunīs have the Noble Eightfold Path as a level and straight road leading directly to nirvana. Śāriputra, if bhikkhus and bhikkhunīs accomplish the Noble Eightfold Path as a level and straight road leading directly to nirvana, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have an intelligent and wise general who makes clear distinctions, so too, Śāriputra, bhikkhus and bhikkhunīs have wisdom as their general. Śāriputra, if bhikkhus and bhikkhunīs accomplish wisdom as their general, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a great audience hall, lofty, spacious, and bright, so too, Śāriputra, bhikkhus and bhikkhunīs have wisdom as their great audience hall. Śāriputra, if bhikkhus and bhikkhunīs accomplish wisdom as their great audience hall, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers ascend a lofty hall and observe the people below coming and going, running and leaping, walking, standing, sitting, and lying down, so too, Śāriputra, bhikkhus and bhikkhunīs ascend the lofty hall of immeasurable wisdom to observe their own minds, making their minds all-pervasive, pliant, joyful, and secluded. Śāriputra, if bhikkhus and bhikkhunīs accomplish immeasurable wisdom as a lofty hall from which to observe their own minds, making them all-pervasive, pliant, joyful, and secluded, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a minister of the royal clan who thoroughly understands the lineages, so too, Śāriputra, bhikkhus and bhikkhunīs have the four noble traditions as their minister of the clan. Śāriputra, if bhikkhus and bhikkhunīs accomplish the four noble traditions as their minister of the clan, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a renowned skilled physician who can cure all illnesses, so too, Śāriputra, bhikkhus and bhikkhunīs have right mindfulness as their skilled physician. Śāriputra, if bhikkhus and bhikkhunīs accomplish right mindfulness as their skilled physician, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a royal couch spread with various blankets and mattresses, five-colored woolen cushions, coverings of brocade, gauze, silk, and fine silk, bolsters placed at both ends for pillows, and a precious antelope-hide rug, so too, Śāriputra, bhikkhus and bhikkhunīs have unobstructed concentration as their royal couch. Śāriputra, if bhikkhus and bhikkhunīs accomplish unobstructed concentration as their royal couch, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers have a renowned precious jewel, so too, Śāriputra, bhikkhus and bhikkhunīs have the unshakable liberation of mind as their renowned precious jewel. Śāriputra, if bhikkhus and bhikkhunīs accomplish the unshakable liberation of mind as their renowned precious jewel, they are thereby able to abandon what is unwholesome and cultivate what is wholesome.

“Śāriputra, just as a king and his ministers bathe in clear, cool water and anoint themselves with fine fragrant powder, making their bodies fragrant and pure, so too, Śāriputra, bhikkhus and bhikkhunīs contemplate their own minds and thereby cause their bodies to become tranquil. Śāriputra, if bhikkhus and bhikkhunīs accomplish the contemplation of their own minds and thereby cause their bodies to become tranquil, they are able to honor and serve the Blessed One, the Dharma, and the Sangha of bhikkhus, as well as virtue, heedfulness, generosity, and concentration.”

Thus spoke the Buddha. After hearing what the Buddha had said, Venerable Śāriputra and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 15.

^[02] Cong jietuo 從 解 脫, also called Individual Liberation or Prātimokṣa, refers to the bhikkhus’ code of discipline. Pāli: Pāṭimokkha.

^[03] Shengse 生 色; the Song-Yuan-Ming editions read sexiang 色 像. Pāli: jātarūpa, referring to pure gold (literally, “primary color”).

^[04] Yanshixi 嚴 飾 屣.

^[05] Shouheren 守 閤 人.

^[06] Mumi 木 蜜, a kind of fragrant wood used as incense.

^[07] Suhe 蘇 合, a kind of incense produced by combining and boiling various aromatic substances.

^[08] Jishe 雞 舌, a kind of incense prepared from withered grass.

^[09] Duliang 都 梁, a kind of wild orchid; the name is also a general term for orchids.

^[10] Chumoyi 初 摩 衣, Pāli: khoma, a cloth garment, linen.

^[11] Baidieyi 白 [疊 +毛] 衣; cloth woven from very fine cotton fibers.

^[12] In the Chinese edition: jialingjiabohuluo 加 陵 伽 波 惒 邏. See note 12 to discourse 61.

^[13] Mango drink [木+奈] 飲, Pāli: amba-pāna.

^[14] Campā drink 瞻 波 飲; perhaps rose-apple juice (Pāli: jambu-pāna).

^[15] Mattadi drink 未 磋 提 飲; a kind of liquor (Pāli: majja-pāna).

^[16] Pāli: tayo samādhī, suññato samādhi, animitto samādhi, appaṇihito samādhi. D.33 Saṅgīti.

^[17] The three abodes 三 室, also called the three dwellings 三 住 (Pāli: tayo vihārā): the divine abode 天 室, also called the divine dwelling (Pāli: dibbo vihāro), is the cultivation of the four meditative absorptions, from the First Dhyāna through the Fourth Dhyāna. The Brahmā abode 梵 室, also called the Brahmā dwelling (brahma-vihāro), is the cultivation of the four immeasurable states of mind: loving-kindness, compassion, sympathetic joy, and equanimity. The noble abode 聖 室, also called the noble dwelling (Pāli: ariyo vihāro), is the cultivation of the four foundations of mindfulness, the four bases of spiritual power, the four right efforts, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path (see the Jiyi Men, fascicle 6, Taishō 26, p. 239a).

^[18] Keeper of records 典 守; one who manages records or archives.

^[19] Chamber keeper 守 室.

^[20] The four right abandonments 正 斷, namely, the four right efforts. Pāli: sammappadhānā. The Chinese version understands this as pahāna rather than padhāna.

70. THE SUTRA ON THE WHEEL-TURNING KING

Thus have I heard:

At one time, the Buddha was traveling through the land of the Kṣatriyas at Madhurā^[02], dwelling in a mango grove on the bank of the Sītā River^[03].

At that time, the Blessed One addressed the bhikṣus:

“Bhikṣus, be lamps unto yourselves through the True Dharma. Take refuge in the Dharma within yourselves; do not light another lamp, and do not take refuge in any other teaching^[04].

“Bhikṣus, if one is a lamp unto oneself through the True Dharma and takes refuge in the Dharma within oneself, without lighting another lamp or taking refuge in any other teaching, one can pursue the training and obtain immeasurable benefit and merit. Why is this so?

“Bhikṣus, in ancient times there was a king named Firm Mindfulness^[05], a wheel-turning king who was intelligent and wise. With his fourfold army he governed the realm, exercising complete freedom and mastery. He was a Dharma king who ruled in accordance with the Dharma, possessed the seven treasures, and attained the four human accomplishments of sovereignty.

“How did he possess the seven treasures and attain the four human accomplishments of sovereignty? The possession of the seven treasures and attainment of the four human accomplishments of sovereignty have been explained previously^[06].

“Then, after some time, King Firm Mindfulness’s celestial precious wheel^[07] shifted and suddenly moved from its former place. Someone saw this, went to King Firm Mindfulness, and reported:

“‘Your Majesty, you should know that the celestial precious wheel has shifted and moved from its former place.’

“Upon hearing this, King Firm Mindfulness said:

“‘Crown Prince, my celestial precious wheel has shifted and moved from its former place. Crown Prince, I once heard the elders of old say: “If the celestial precious wheel of a wheel-turning king shifts and moves from its former place, that king will certainly not live much longer; his life will not endure for long.” Crown Prince, I have enjoyed the sensual pleasures of the human realm; now I shall seek the pleasures of the heavenly realm.

Crown Prince, I wish to shave off my hair and beard, don the kāṣāya robe, and, out of firm faith, leave the household life for homelessness and go forth to train in the Way. Crown Prince, I now entrust these four continents of the realm to you. Govern and teach in accordance with the Dharma, never through what is contrary to the Dharma, and permit no one in the kingdom to commit evil karma or engage in conduct contrary to the holy life.

Crown Prince, if in the future you see the celestial precious wheel move even slightly from its former place, you too must entrust the governance of this kingdom to your son. Having instructed him well and entrusted the realm to him, you must also shave off your hair and beard, don the kāṣāya robe, and, out of firm faith, leave the household life for homelessness and go forth to train in the Way.’

“King Firm Mindfulness then entrusted the kingdom to the crown prince. Having instructed him well, the king shaved off his hair and beard, donned the kāṣāya robe, and, out of firm faith, left the household life for homelessness and went forth to train in the Way. Seven days after King Firm Mindfulness had gone forth to train in the Way, the celestial precious wheel disappeared and could no longer be seen.

“When the celestial wheel disappeared, the kṣatriya king Mūrdhajāta^[08] became exceedingly distressed and sorrowful and found no joy. King Mūrdhajāta then went to the seer, his father King Firm Mindfulness, and said:

“‘Your Majesty, you should know that only seven days after Your Majesty went forth to train in the Way, the celestial precious wheel disappeared and can no longer be seen.’

“His father, the seer King Firm Mindfulness, said to his son:

“‘My son, do not grieve or sorrow over the loss of the celestial precious wheel. Why? Because you did not receive this celestial precious wheel from your father.’

“The kṣatriya king Mūrdhajāta said to his royal father:

“‘Your Majesty, what then should I do?’

“His father, the seer King Firm Mindfulness, said to his son:

“‘You must learn the hereditary Dharma^[09]. If you learn the hereditary Dharma, then on the full-moon day, after the recitation of the Prātimokṣa, when you have bathed and ascended the main hall, that celestial precious wheel will surely appear from the east. It will have a thousand spokes and all its parts will be complete. Naturally pure and not fashioned by human hands, its color will resemble blazing fire, radiant and brilliant.’

“King Mūrdhajāta again said to his father:

“‘Your Majesty, what is the hereditary Dharma that Your Majesty wishes me to learn, so that after I have learned it, on the full-moon day, after the recitation of the Prātimokṣa, when I have bathed and ascended the main hall, that celestial precious wheel will appear from the east, having a thousand spokes and all its parts complete, naturally pure and not fashioned by human hands, its color resembling blazing fire, radiant and brilliant?’

“King Firm Mindfulness said to his son:

“‘My son, contemplate the Dharma in accordance with the Dharma and practice the Dharma in accordance with the Dharma. Have the crown prince, royal consorts, palace women, ministers, and subjects, as well as śramaṇas and brahmins, and even insects, observe the fasting precepts on the eighth, fourteenth, and fifteenth days of the month, and cultivate the practice of generosity. Give to the poor and afflicted, to śramaṇas and brahmins, and to the destitute and solitary who come from distant lands to beg.

Provide them fully with food and drink, clothing and blankets, vehicles, flower garlands, powdered flowers, powdered incense, houses, beds and bedding, woolen cushions, wraps, and oil lamps. If there are highly honored persons of renowned virtue, śramaṇas, or brahmins in your kingdom, you should visit them at appropriate times to inquire about and receive the Dharma in this manner: “Venerable ones, what are wholesome qualities, and what are unwholesome qualities?

What is demerit, and what is merit? What is sublime, and what is not sublime? What is dark, and what is bright?

From where do dark and bright qualities arise? What is the purpose^[10] of this present life? What is the purpose of the future life?

How may one receive what is wholesome and not receive what is evil?” After hearing their answers, you must practice according to their teachings. If there are poor and destitute people in your kingdom, provide them fully with wealth and necessities. My son, this is the hereditary Dharma; you should learn it well.

Once you have learned it well, then on the full-moon day, after the recitation of the Prātimokṣa, when you have bathed and ascended the main hall, that celestial precious wheel will surely appear from the east, having a thousand spokes and all its parts complete, naturally pure and not fashioned by human hands, its color resembling blazing fire, radiant and brilliant.’”

"King Sát-lợi Đảnh Sanh thereafter contemplated the Dharma in accordance with the Dharma and practiced the Dharma in accordance with the Dharma. For the sake of the crown prince, consorts, palace women, ministers, subjects, śramanas, brahmins, and even insects, he observed the fasting precepts on the eighth, fourteenth, and fifteenth days of each month and practiced generosity. He gave to the poor and distressed, to śramanas and brahmins, and to the destitute and solitary who came from distant regions to beg.

He provided them with food and drink, clothing, blankets, vehicles, flower garlands, powdered flowers, powdered incense, houses, beds, cushions, woolen mats, wrappings, and ample oil for lamps. Whenever there were highly honored and virtuous śramanas or brahmins in his realm, the king would personally visit them at the appropriate time to inquire about and receive the Dharma, asking:

"—Venerable ones, what are wholesome dharmas, and what are unwholesome dharmas? What is wrongdoing, and what is merit? What is sublime, and what is not sublime? What is dark, and what is bright? From where do dark and bright dharmas arise? What is the goal of this life? What is the goal of the life to come? How may one receive what is wholesome without receiving what is unwholesome?

"Having heard their answers, the king practiced in accordance with the Dharma as they had instructed. If there were poor and destitute people in his realm, the king would promptly provide them with sufficient wealth and necessities. Later, on the full-moon day, King Sát-lợi Đảnh Sanh recited the Pratimoksha. After bathing, he ascended the main hall, and the divine wheel-treasure appeared from the east. It had a thousand spokes and all its parts were complete; it was naturally pure, not fashioned by human hands, and its color resembled blazing fire, dazzling and radiant. The king became a wheel-turning monarch, possessed the seven treasures, and also attained the four human accomplishments as he wished.

"How did he possess the seven treasures and attain the four human accomplishments as he wished? This has already been explained above.

"After some time, the precious divine wheel of that wheel-turning monarch suddenly shifted slightly from its former place. Someone saw this and went to the wheel-turning monarch, reporting:

"—Your Majesty, you should know that the precious divine wheel has shifted slightly from its former place.

"When the wheel-turning monarch heard this, he addressed the crown prince:

"—Crown Prince, my precious divine wheel has shifted from its former place. Crown Prince, I once heard my father, King Kiên Niệm, say: ‘If the precious divine wheel of a wheel-turning monarch shifts from its former place, that king will certainly not live much longer; little remains of his lifespan.’ Crown Prince, I have enjoyed the sensual pleasures of the human world, and now I seek the pleasures of the heavenly realm.

Crown Prince, I wish to shave off my hair and beard, don the kāṣāya robe, faithfully renounce the household life, become homeless, and go forth to train in the Way. Crown Prince, govern and teach in accordance with the Dharma, never contrary to the Dharma, and do not allow anyone in the realm to commit evil karma or engage in conduct contrary to the holy life. Crown Prince, if you later see the precious divine wheel shift from its former place, you too must entrust the government of this realm to your son.

Instruct him well and entrust the kingdom to him; then shave off your hair and beard, don the kāṣāya robe, faithfully renounce the household life, become homeless, and go forth to train in the Way.

"Thereupon, that wheel-turning monarch entrusted the realm to the crown prince and instructed him well. He then shaved off his hair and beard, donned the kāṣāya robe, faithfully renounced the household life, became homeless, and went forth to train in the Way. Seven days after that wheel-turning monarch had gone forth to train in the Way, the precious divine wheel disappeared and could no longer be seen.

"When the divine wheel disappeared, King Sát-lợi Đảnh Sanh did not grieve, but instead became defiled by sensual desire, attached to sensual desire, and greedy for sensual desire. He was not repelled by sensual desire; he was bound by it and subject to it. He did not perceive the danger in sensual desire and did not understand escape from sensual desire.

He governed the realm according to his own inclinations, and consequently the realm declined and could not recover. The wheel-turning monarchs of ancient times studied the Dharma handed down through successive generations, and therefore their realms and peoples became ever more prosperous and never declined. King Sát-lợi Đảnh Sanh, however, governed the realm according to his own inclinations.

Because he governed the realm according to his own inclinations, the realm declined and could not recover.

"At that time, the brahmin royal preceptor went to observe the condition of the realm. Seeing that the realm and its people had declined and could not recover, he thought: ‘King Sát-lợi Đảnh Sanh governs the realm according to his own inclinations. Because he governs the realm according to his own inclinations, the realm and its people have declined and cannot recover.

The wheel-turning monarchs of ancient times studied the Dharma handed down through successive generations, and therefore their realms and peoples became ever more prosperous and never declined. King Sát-lợi Đảnh Sanh, however, governs the realm according to his own inclinations. Because he governs the realm according to his own inclinations, the realm and its people have declined and cannot recover.’ The brahmin royal preceptor then went before King Sát-lợi Đảnh Sanh and said:

"—Your Majesty, you should know that Your Majesty has governed the realm according to your own inclinations. Because you have governed the realm according to your own inclinations, the realm and its people have declined and cannot recover. The wheel-turning monarchs of ancient times studied the Dharma handed down through successive generations, and therefore their realms and peoples became ever more prosperous and never declined. Your Majesty, however, has likewise governed the realm according to your own inclinations, and therefore the realm and its people have declined and cannot recover.

"After hearing this, King Sát-lợi Đảnh Sanh said:

"—Brahmin, what should I do?

"The brahmin replied:

"—Your Majesty, within the realm there are intelligent and wise people who are well versed in calculation. Within the realm there are also great ministers and their retinues who have studied the scriptures, clearly understand them, recite and practice them, and uphold the Dharma handed down through successive generations. Once Your Majesty has studied the Dharma handed down through successive generations, then on the full-moon day, after reciting the Pratimoksha, bathing, and ascending the main hall, the precious divine wheel will certainly appear from the east. It will have a thousand spokes and all its parts will be complete; it will be naturally pure, not fashioned by human hands, and its color will resemble blazing fire, dazzling and radiant.

"King Sát-lợi Đảnh Sanh again asked:

"—Brahmin, what is this Dharma handed down through successive generations that you wish me to study, so that after I have studied it, on the full-moon day, after reciting the Pratimoksha, bathing, and ascending the main hall, the precious divine wheel will appear from the east, having a thousand spokes and all its parts complete, naturally pure, not fashioned by human hands, its color resembling blazing fire, dazzling and radiant?

"The brahmin royal preceptor replied:

“Your Majesty, you should contemplate the Dharma in accordance with the Dharma and practice the Dharma in accordance with the Dharma. For the sake of the crown prince, royal consorts, palace women, all your subjects, ascetics and brahmins, and even insects, you should observe the fasting precepts. On the eighth, fourteenth, and fifteenth days of each lunar month, practice giving.

Give food and drink, clothing, blankets, vehicles, flower garlands, flower powder, incense powder, dwellings, beds, woolen cushions, coverlets, and an ample supply of oil lamps to the poor and distressed, ascetics and brahmins, the destitute, the solitary, and those who come from distant places to beg. If within the kingdom there are honored and renowned ascetics and brahmins, Your Majesty should go to them at appropriate times to inquire about and receive the Dharma in this manner: ‘Venerable ones, what are wholesome qualities, and what are unwholesome qualities?

What is wrongdoing, and what is merit? What is sublime, and what is not sublime? What is dark, and what is bright?

From where do dark and bright qualities arise? What is the purpose of this life? What is the purpose of the next life?

How may one experience what is wholesome without experiencing what is unwholesome?’ Having heard their answers, Your Majesty should practice in accordance with their instructions. If there are destitute people in Your Majesty’s kingdom, you should take wealth from the palace and provide for them fully. Your Majesty, this is the Dharma handed down in succession.

Your Majesty should study it well and keep it in mind. Then, on the fifteenth day, after reciting the Discourse on Liberation, bathing, and ascending the main hall, that precious celestial wheel will surely appear from the east. It will have a thousand spokes and all its parts will be complete; naturally pure and not fashioned by human hands, its color will resemble blazing fire, brilliant and radiant.

“Afterward, the Kshatriya King Murdhaja contemplated the Dharma in accordance with the Dharma and practiced the Dharma in accordance with the Dharma. For the sake of the palace women, royal consorts, all his subjects, ascetics and brahmins, and even insects, he observed the fasting precepts on the eighth, fourteenth, and fifteenth days of each lunar month and practiced giving. He gave food and drink, clothing, blankets, vehicles, flower garlands, flower powder, incense powder, dwellings, beds and bedding, woolen cushions, coverlets, and an ample supply of oil lamps to the poor and distressed, ascetics and brahmins, the destitute, the solitary, and those who came from distant places to beg.

If within the kingdom there were honored and renowned ascetics and brahmins, the king personally went to them at appropriate times to inquire about and receive the Dharma in this manner:

“‘Venerable ones, what are wholesome qualities, and what are unwholesome qualities? What is wrongdoing, and what is merit? What is sublime, and what is not sublime? What is dark, and what is bright? From where do dark and bright qualities arise? What is the purpose of this life? What is the purpose of the next life? How may one experience what is wholesome without experiencing what is unwholesome?’

“Having heard their answers, the king practiced in accordance with their instructions. Yet when there were destitute people in the kingdom, the king did not distribute provisions to them. Consequently, those poor and distressed people had no wealth and became increasingly impoverished. Because of his poverty, one man stole another person’s possessions. For this theft, the owner seized and bound him, brought him before the Kshatriya King Murdhaja, and said:

“‘Your Majesty, this man stole my possessions. I beg Your Majesty to punish him.’

“The Kshatriya King Murdhaja asked the offender:

“‘Did you truly steal them?’

“The man replied:

“‘Your Majesty, I truly did steal them. Why? Your Majesty, it was because of poverty. If I did not steal, I would have nothing by which to live.’

“The Kshatriya King Murdhaja then gave him wealth and said to the thief:

“‘Return home, and do not transgress again in the future.’

“At that time, the people of the kingdom heard this said of the Kshatriya King Murdhaja: ‘If anyone in the kingdom commits theft, the king gives him wealth.’ Consequently, some thought: ‘We too should steal other people’s wealth.’ From then on, the people throughout the kingdom vied with one another in stealing others’ possessions. Thus, poor and distressed people without wealth, receiving no provisions, became increasingly impoverished, and theft grew ever more widespread. Because theft became widespread, the human lifespan diminished and people’s physical appearance became coarse and ugly.

“Bhikkhus, after the human lifespan had diminished and people’s physical appearance had become coarse and ugly, a father lived for eighty thousand years, while his son lived for forty thousand years.

“Bhikkhus, when human beings lived for forty thousand years, a man stole another person’s possessions. The owner seized and bound him, brought him before the Kshatriya King Murdhaja, and said:

“‘Your Majesty, this man stole my possessions. I beg Your Majesty to punish him.’

“The Kshatriya King Murdhaja asked the thief:

“‘Did you truly steal them?’

“The man replied:

“‘Your Majesty, I truly did steal them.’

“Why? ‘Because of poverty. If I did not steal, I would have nothing by which to live.’

“Having heard this, the Kshatriya King Murdhaja thought: ‘If theft occurs in my kingdom and I provide the thieves fully with wealth, this will only exhaust the royal treasury and encourage theft to spread. I should have sharp blades forged. If anyone in my kingdom commits theft, he shall be bound beneath a raised execution post and beheaded.’

“Afterward, the Kshatriya King Murdhaja ordered sharp blades to be forged. If anyone in the kingdom stole another person’s possessions, he was bound beneath a raised execution post and beheaded.

“The people of the kingdom then heard that the Kshatriya King Murdhaja had ordered sharp blades to be forged and that, if anyone in the kingdom stole another person’s possessions, he would be bound beneath a raised execution post and beheaded. The people therefore thought: ‘We too should follow his example and forge sharp blades to carry with us when stealing possessions. If we take someone’s possessions, we shall seize their owner and behead him.’

“From then on, the thieves vied with one another in forging sharp blades, carrying them when they went to steal possessions, seizing the owners, and beheading them. Consequently, poor and distressed people without wealth, receiving no provisions, became increasingly impoverished. Because they became increasingly impoverished, theft grew ever more widespread. Because theft grew ever more widespread, killing increased. Consequently, the human lifespan diminished and people’s physical appearance became coarse and ugly.

“Bhikkhus, after the human lifespan had diminished and people’s physical appearance had become coarse and ugly, a father lived for only forty thousand years, while his son lived for twenty thousand years.

“Bhikkhus, when human beings lived for twenty thousand years, a man stole another person’s possessions. The owner seized and bound him, brought him before the Kshatriya King Murdhaja, and said:

“‘Your Majesty, this man stole my possessions. I beg Your Majesty to punish him.’

“The Kshatriya King Murdhaja asked the offender:

“‘Did you truly steal them?’

“At that time, the thief thought: ‘If the Kshatriya King Murdhaja learns the truth, he will have me bound and beaten, or cast away, or banished, or fined, or painfully punished in every way, or hung upon a post and beheaded. Perhaps I should deceive the Kshatriya King Murdhaja with a lie.’

“Having thought this, he said:

“‘Your Majesty, I did not steal them.’

"Therefore, the destitute who possessed no wealth and received no assistance became even more impoverished. Because they became even more impoverished, theft spread increasingly. Because theft spread increasingly, killing increased. Because killing increased, false speech and divisive speech became more prevalent. Because false speech and divisive speech became more prevalent, the lifespan of human beings decreased further, and their physical appearance became coarse and ugly.

"Bhikkhus, when lifespans decreased and physical appearance became coarse and ugly, a father lived only twenty thousand years, while his son lived only ten thousand years.

"Bhikkhus, when human beings lived for ten thousand years, among the people there were those who possessed virtue and those who lacked virtue. Those who lacked virtue became jealous of the virtuous and engaged in sexual misconduct with others’ wives. Therefore, the destitute who possessed no wealth and received no assistance became even more impoverished. Because they became even more impoverished, theft spread increasingly. Because theft spread, killing increased. Because killing increased, false speech and divisive speech increased. Because false speech and divisive speech increased, jealousy and sexual misconduct increased. Because jealousy and sexual misconduct increased, the lifespan of human beings decreased, and their physical appearance became coarse and ugly.

"Bhikkhus, when lifespans decreased and physical appearance became coarse and ugly, a father lived only ten thousand years, while his son lived only five thousand years.

"Bhikkhus, when human beings lived for two thousand five hundred years, three other unwholesome practices flourished: divisive speech, harsh speech, and frivolous speech. Because these three practices flourished, the lifespan of human beings decreased, and their physical appearance became coarse and ugly.

"Bhikkhus, when the lifespan of human beings decreased and their physical appearance became coarse and ugly, a father lived only two thousand five hundred years, while his son lived only one thousand years.

"Bhikkhus, when human beings lived for one thousand years, one unwholesome practice flourished, namely wrong view. Because this practice flourished, the lifespan of human beings decreased, and their physical appearance became coarse and ugly.

"Bhikkhus, when the lifespan of human beings decreased and their physical appearance became coarse and ugly, a father lived only one thousand years, while his son lived only five hundred years.

"Bhikkhus, when human beings lived for five hundred years, people at that time were utterly^[11] unfilial toward their parents, did not respect ascetics and brahmins, did not perform deeds conducive to well-being, did not create meritorious karma, and did not perceive the consequences of wrongdoing in the next life. Because human beings were unfilial toward their parents, did not respect ascetics and brahmins, did not perform deeds conducive to well-being, did not create meritorious karma, and did not perceive the consequences of wrongdoing in the next life, therefore, bhikkhus, at that time a father lived only five hundred years, while his son lived only two hundred and fifty years, or two hundred years.

"Bhikkhus, at present, if anyone enjoys longevity, he may live for one hundred years, though even that is uncertain."

The Buddha further said:

"—A long time from now, in the distant future, there will come a time when human beings live for only ten years, and girls will marry when they are only five months old.

"Bhikkhus, when human beings live for ten years, there will be a kind of grain called bai-tử^[12], which will be the finest food. Just as rice^[13] is the finest food for human beings today, so too, bhikkhus, when human beings live for ten years, there will be a kind of grain called bai-tử, which will be the finest food.

"Bhikkhus, when human beings live for ten years, all the delicacies that exist today, such as ghee, oil, salt, honey^[14], and cane sugar, will have completely disappeared.

"Bhikkhus, when human beings live for ten years, anyone who follows the ten courses of unwholesome karma will be respected by others. Just as at present anyone who follows the ten courses of wholesome karma is respected by others, so too, bhikkhus, when human beings live for ten years, anyone who follows the ten courses of unwholesome karma will be respected by others.

"Bhikkhus, when human beings live for ten years, even the word ‘wholesome’ will be entirely unknown, much less will anyone follow the ten courses of wholesome karma.

"Bhikkhus, when human beings live for ten years, there will be one named Đàn Phạt^[15], who will go from house to house inflicting punishment.

"Bhikkhus, when human beings live for ten years, mothers will harbor an intensely murderous intent toward their children, and children will likewise harbor an intensely murderous intent toward their mothers. Fathers and children, brothers and sisters, and relatives will all harbor murderous intent toward one another. Just as a hunter, upon seeing a deer, harbors an intensely murderous intent, so too, bhikkhus, when human beings live for ten years, mothers will harbor an intensely murderous intent toward their children. Fathers and children, brothers and sisters, and relatives will all harbor murderous intent toward one another.

"Bhikkhus, when human beings live for ten years, there will be a seven-day calamity of weapons^[16]. If anyone grasps a handful of grass, the grass will turn into knives. If anyone grasps a piece of firewood, the wood will also turn into knives. Everyone will use those knives to kill one another. After seven days, the calamity of weapons will end.

"At that time, however, there will also be people who possess a sense of shame and moral dread, who feel revulsion and weariness, and who take no delight in those cruel deeds. When the seven-day calamity of weapons occurs, they will enter the mountains or the wilderness and hide in safe places. After those seven days, they will emerge from the mountains, the wilderness, and their safe refuges.

On seeing one another, they will feel affection and become deeply attached to one another. It will be like a loving mother whose only child has been absent for a long time and now returns safely home from a distant land: when mother and child see one another, they rejoice and feel immeasurable affection for each other. So too will it be with those people who, after seven days, emerge from the mountains, the wilderness, and their safe refuges.

On seeing one another, they will feel affection and become deeply attached to one another. Having seen one another, they will say: ‘Venerable friends, we now see that one another has remained safe. Because we practiced unwholesome ways, we have come to this pass, and all our relatives have died.

Let us practice wholesome ways together. How shall we practice wholesome ways together? We have all been killers; now we should abandon killing and put an end to killing.

We should practice this wholesome way.’

"Those people will practice wholesome ways together, and their lifespans will immediately increase while their physical appearance becomes beautiful. Bhikkhus, when lifespans have increased and physical appearance has become beautiful, those who live for ten years will give birth to children who live for twenty years.

"Bhikkhus, those who live for twenty years will then think: ‘If we seek to learn what is wholesome, our lifespans will increase and our physical appearance will become beautiful. We should perform even more wholesome deeds together. How shall we perform even more wholesome deeds together? We have abandoned killing and put an end to killing, but we still take what is not given. We should abandon taking what is not given and put an end to taking what is not given. We should perform this wholesome deed together.’

"Those people will perform such wholesome deeds together. When they have performed those wholesome deeds, their lifespans will increase again and their physical appearance will become beautiful; then those who live for twenty years will give birth to children who live for forty years.

"Bhikkhus, those whose lifespan was forty years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should perform even more wholesome deeds. How may we perform even more wholesome deeds? We have abandoned killing living beings and put an end to killing living beings; we have abandoned taking what is not given, but sexual misconduct still remains. We should abandon sexual misconduct and put an end to sexual misconduct. We should perform this wholesome deed.’

"Those people then performed that wholesome deed together. After they had performed that wholesome deed, their lifespans increased again and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was forty years bore children whose lifespan was eighty years.

"Bhikkhus, those whose lifespan was eighty years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should perform even more wholesome deeds together. How may we perform even more wholesome deeds together? We have abandoned killing living beings and put an end to killing living beings; abandoned taking what is not given and put an end to taking what is not given; abandoned sexual misconduct and put an end to sexual misconduct; but false speech still remains. We should abandon false speech and put an end to false speech. We should perform this wholesome deed.’

"Those people then performed that wholesome deed together. After they had performed that wholesome deed, their lifespans increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was eighty years bore children whose lifespan was one hundred and sixty years.

"Bhikkhus, those whose lifespan was one hundred and sixty years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should cultivate even more wholesome deeds together. How may we perform even more wholesome deeds together? We have abandoned killing living beings and put an end to killing living beings; abandoned stealing and put an end to stealing; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; but we still engage in divisive speech. We should abandon divisive speech and put an end to divisive speech. We should perform this wholesome deed together.’

"Those people then performed that wholesome deed together. When they had performed that wholesome deed, their lifespans increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was one hundred and sixty years bore children whose lifespan was three hundred and twenty years.

"Bhikkhus, those whose lifespan was three hundred and twenty years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should cultivate even more wholesome deeds together. How may we perform even more wholesome deeds together? We have abandoned killing living beings and put an end to killing living beings; abandoned stealing and put an end to stealing; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; but harsh speech still remains. We should abandon harsh speech and put an end to harsh speech. We should perform this wholesome deed.’

"Those people then performed that wholesome deed together. When they had performed that wholesome deed, their lifespans increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was three hundred and twenty years bore children whose lifespan was six hundred and forty years.

"Bhikkhus, those whose lifespan was six hundred and forty years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should cultivate even more wholesome deeds together. How may we perform even more wholesome deeds together? We have abandoned killing living beings and put an end to killing living beings; abandoned stealing and put an end to stealing; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; abandoned harsh speech and put an end to harsh speech; but we still engage in frivolous speech.

We should abandon frivolous speech and put an end to frivolous speech. We should perform this wholesome deed together.’

"Those people then performed that wholesome deed together. After they had performed that wholesome deed, their lifespans immediately increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was six hundred and forty years bore children whose lifespan was two thousand five hundred years.

"Bhikkhus, those whose lifespan was two thousand five hundred years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should perform even more wholesome deeds together. How may we perform even more wholesome deeds? We have abandoned killing living beings and put an end to killing living beings; abandoned stealing and put an end to stealing; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; abandoned harsh speech and put an end to harsh speech; abandoned frivolous speech and put an end to frivolous speech; but covetousness and jealousy still remain.

We should abandon covetousness and jealousy and put an end to covetousness and jealousy. We should perform this wholesome deed together.’

"Those people then performed that wholesome deed together. After they had performed that wholesome deed, their lifespans immediately increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was two thousand five hundred years bore children whose lifespan was five thousand years.

"Bhikkhus, those whose lifespan was five thousand years also thought: ‘If the pursuit and cultivation of what is wholesome causes lifespans to increase and physical appearance to become beautiful, we should perform even more wholesome deeds together. How may we perform even more wholesome deeds? We have abandoned killing living beings and put an end to killing living beings; abandoned taking what is not given and put an end to taking what is not given; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; abandoned harsh speech and put an end to harsh speech; abandoned frivolous speech and put an end to frivolous speech;

abandoned covetousness and jealousy and put an end to covetousness and jealousy; but anger still remains.

We should abandon ill will and put an end to ill will. We should perform this wholesome deed together.’

"Those people then performed that wholesome deed together. After they had performed that wholesome deed, their lifespans immediately increased and their physical appearance became beautiful. Bhikkhus, when the lifespans of human beings had increased and their physical appearance had become beautiful, those whose lifespan was five thousand years bore children whose lifespan was ten thousand years.

"Bhikkhus, those whose lifespan was ten thousand years also thought: ‘If we seek to learn what is wholesome, our lifespan will increase and our bodily appearance will become beautiful. We should together perform still more wholesome deeds. How can we perform still more wholesome deeds?

We have abandoned killing living beings and put an end to killing living beings; abandoned taking what is not given and put an end to taking what is not given; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; abandoned harsh speech and put an end to harsh speech; abandoned frivolous speech and put an end to frivolous speech; abandoned covetousness and jealousy and put an end to covetousness and jealousy; abandoned anger and put an end to anger, but wrong view still remains.

We should abandon wrong view and put an end to wrong view. We should together train in this wholesome deed.’

"Those people together performed such wholesome deeds. Once they had performed those wholesome deeds, their lifespan immediately increased and their bodily appearance became beautiful. Bhikkhus, when the lifespan of human beings had increased and their bodily appearance had become beautiful, those whose lifespan was ten thousand years gave birth to children whose lifespan was twenty thousand years.

"Bhikkhus, those whose lifespan was twenty thousand years also thought: ‘If we seek to learn what is wholesome, our lifespan will increase and our bodily appearance will become beautiful. We should together perform still more wholesome deeds. How can we perform still more wholesome deeds?

We have abandoned killing living beings and put an end to killing living beings; abandoned taking what is not given and put an end to taking what is not given; abandoned sexual misconduct and put an end to sexual misconduct; abandoned false speech and put an end to false speech; abandoned divisive speech and put an end to divisive speech; abandoned harsh speech and put an end to harsh speech; abandoned frivolous speech and put an end to frivolous speech; abandoned covetousness and jealousy and put an end to covetousness and jealousy; abandoned anger and put an end to anger; abandoned wrong view and put an end to wrong view, but unlawful desire, evil greed, and wrong practices still remain.

We should abandon these three evil and unwholesome dharmas and put an end to these three evil and unwholesome dharmas. We should together perform these wholesome deeds.’

"Those people together performed such wholesome deeds. Once they had performed those wholesome deeds, their lifespan immediately increased and their bodily appearance became beautiful. Bhikkhus, when the lifespan of human beings had increased and their bodily appearance had become beautiful, those whose lifespan was twenty thousand years gave birth to children whose lifespan was forty thousand years.

"Bhikkhus, when human beings had a lifespan of forty thousand years, they knew to be filial and obedient to their parents, to honor and revere ascetics and brahmins, to engage in beneficial conduct, to cultivate meritorious deeds, and to perceive the faults that would arise in the next life. Because human beings were filial and obedient to their parents, honored and revered ascetics and brahmins, engaged in beneficial conduct, cultivated meritorious deeds, and perceived the faults of the next life, Bhikkhus, those whose lifespan was forty thousand years gave birth to children whose lifespan was eighty thousand years.

"Bhikkhus, when human beings have a lifespan of eighty thousand years, this continent of Jambudvipa will be exceedingly prosperous, its population will be dense, and its villages and towns will be separated by no more than the distance a chicken can fly.

"Bhikkhus, when human beings have a lifespan of eighty thousand years, girls will not be able to marry until they reach five hundred years of age. Bhikkhus, when human beings have a lifespan of eighty thousand years, the only ailments will be defecation, urination, heat, cold, the desire for food and drink, and old age. Apart from these, there will be no other calamities.

"Bhikkhus, when human beings have a lifespan of eighty thousand years, there will be a king named Loa^[17], a wheel-turning monarch, intelligent and wise, who governs the world with the four divisions of his army, sovereign and independent. He will be a Dharma king who rules in accordance with the Dharma and possesses the seven treasures. The seven treasures are the wheel treasure, elephant treasure, horse treasure, jewel treasure, woman treasure, householder treasure, and general treasure; these are the seven treasures.

The king will have a full thousand sons, intelligent and wise, handsome in appearance, valiant and fearless, capable of subduing enemy forces. The king will rule this earth as far as the surrounding seas, using neither blades nor clubs, but teaching and transforming solely through the Dharma, thereby bringing peace and happiness to the people.

"Bhikkhus, the anointed Kshatriya kings who serve as lords of humanity and govern the world move within their own domain inherited from their royal fathers; therefore, their lifespan does not diminish, their appearance does not become coarse and ugly, they never lose their happiness, and their strength does not decline.

"Bhikkhus, you too should act in the same way. Having shaved off your hair and beard, donned the kasaya robe, and, out of firm faith, left the household life for homelessness to go forth and train in the Way, you should move within your own domain inherited from your royal father. Then your lifespan will not diminish, your appearance will not become coarse and ugly, you will never lose your happiness, and your power will not decline.

"What is meant by a bhikkhu moving within his own domain inherited from his royal father? Here a bhikkhu contemplates the body as body internally, feelings internally, mind internally, and dharmas as dharmas internally.^[18] This is called a bhikkhu moving within his own domain inherited from his royal father.

"What is the lifespan of a bhikkhu? That bhikkhu cultivates the basis of spiritual power consisting of concentration founded on desire, relying on seclusion, relying on dispassion, relying on cessation, and leading to relinquishment. He cultivates concentration founded on energy, concentration founded on mind, and concentration founded on investigation as bases of spiritual power, relying on seclusion, relying on dispassion, relying on cessation, and leading to relinquishment. This is the lifespan of a bhikkhu.

"What is the appearance of a bhikkhu? Here a bhikkhu cultivates the precepts, guards the disciplinary rules that lead to liberation, is well restrained in deportment and conduct, constantly fears even the slightest transgression, and receives and upholds the training precepts. This is the appearance of a bhikkhu.

"What is the happiness of a bhikkhu? Here a bhikkhu, secluded from sensual desires and secluded from evil and unwholesome dharmas, ultimately attains the fourth dhyana, accomplishes it, and abides therein. This is the happiness of a bhikkhu.

"What is the strength of a bhikkhu? Here a bhikkhu utterly destroys the taints and attains the taintless liberation of mind and liberation through wisdom. In this very life, he knows and realizes this for himself, personally realizes it, accomplishes it, and abides therein, knowing as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ This is the strength of a bhikkhu.

"Bhikkhus, I do not see any strength as unconquerable as the strength of Mara. Therefore, a bhikkhu whose taints have been destroyed must subdue it with the strength of unsurpassed wisdom."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to the Pali D.26, Cakkavatti-Sīhanāda-Suttanta. Compare Chinese No.1⁽⁶⁾.

^[02] Ma-đâu-lệ Kshatriya 摩 兜 麗 刹 利. The Pali version says Mātula, a village in Magadha. No.1⁽⁶⁾ gives Ma-la-hê-sấu. The term Kshatriya in this Chinese version is unclear. It may be a phonetic transcription corresponding to khetta, meaning a field.

^[03] Sử hà 駛 河, or Sử lưu, the river flowing across southern and northern Kosala.

^[04] Đương tự nhiên pháp đăng, tự quy kỷ pháp. Mạc nhiên dư đăng, mạc quy dư pháp 當 自 然 法燈, 自 歸 己 法. 莫 然 餘 燈, 莫 歸 餘 法. Compare DTK.1⁽⁶⁾: Đương tự xí nhiên, xí nhiên ư pháp, vật tha xí nhiên, đương tự quy y, quy y Ứng Chánh Đẳng Giác Pháp, Vật Tha Quy Y. Pali: Attadīpā bhikkhāve viharatha atta-saraṇā anañña-saraṇā. Dhammadīpā dhamma-saraṇā anañña-saraṇā. Dīpā means either a lamp or an island.

^[05] Kiên Niệm 堅 念. No.1⁽⁶⁾: Kiên Cố Niệm. Pali: Dalhameni.

^[06] See Sutra No. 67.

^[07] Divine wheel treasure 天 輪 寶. Pali: Dibbam cakka-ratanam. See the description in Sutra No. 67.

^[08] The consecrated kshatriya King Đảnh Sanh 刹 利 頂 生 王. Pāli: rājākhattiyo maddāvasatto, one of the kshatriya lineage who was invested with kingship through the consecration ceremony.

^[09] The law of succession 相 繼 之 法. See Sutra No. 67.

^[10] Chinese: meaning 義. Meaning or purpose.

^[11] The base text has: to the end of one's life 盡 壽 (throughout one's life). The character thọ may be superfluous. It is absent from the Song, Yuan, and Ming editions.

^[12] Barnyard millet 稗 子; a grass resembling rice. Pāli: kudrūsa grain.

^[13] Husked rice provisions 粳 糧; Pāli: sāli-mamsodana.

^[14] The text has: salt and honey 鹽 蜜. According to the usual enumeration, this should be rock sugar, that is, crystallized sugar.

^[15] Impeachment and punishment 彈 罰; impeachment and penalization? The Pāli is unclear.

^[16] The aeon of weapons 刀 兵 劫. Pāli: satthantara-kappa.

^[17] Conch 螺. Pāli: Saṅkha.

^[18] See Sutra No. 89.