長阿含經

5. THE DISCOURSE ON ORIGINS

Thus have I heard:

At one time, the Buddha was dwelling at Savatthi, in the Garden of the Devout, in the Hall of Migara's Mother, together with a community of one thousand two hundred and fifty great bhikkhus.

At that time, two brahmins of firm faith came to the Buddha and requested permission to go forth and train in the path. One was named Vasettha, and the other Bharadvaja.

Then the Blessed One left his quiet chamber and was walking leisurely in the hall. As soon as Vasettha saw the Buddha, he hurriedly said to Bharadvaja:

“Do you know? The Tathagata has now left his quiet chamber and is walking in the hall. We should go there; perhaps we may hear some teaching from him.”

Upon hearing this, Bharadvaja went with him to the Buddha. They bowed their heads and faces at the Buddha’s feet and then followed behind him.

The Buddha said to Vasettha:

“You two were born into brahmin families and, with firm faith, wished to go forth and cultivate within my Dharma, is that not so?”

The two replied:

“Yes, Venerable Sir.”

The Buddha said:

“Brahmins, now that you have gone forth and cultivate within my Dharma, do the other brahmins not reproach you?”

They replied:

“They do, Venerable Sir. Although, through the Buddha’s great kindness, we have been permitted to go forth and cultivate the path, we have indeed not escaped the reproaches of the brahmins.”

The Buddha asked:

“On what grounds do they reproach you?”

They replied:

“They say: ‘Our brahmin caste is the highest and foremost; the other castes are inferior. Our caste is fair, while the other castes are dark. Our brahmin caste originated from Brahma, was born from Brahma’s mouth, is purified and liberated in the present, and will also be pure in the future. Why have you abandoned your own pure caste to enter the alien doctrine of that Gautama?’ Blessed One, seeing that we have gone forth to cultivate the path within the Buddha’s Dharma, they reproach us with such words.”

The Buddha told Vasettha:

“Vasettha, see how those people resemble foolish and ignorant beasts, falsely proclaiming: ‘The brahmin caste is the highest and foremost; all others are inferior. Our caste is fair, while the other castes are dark. Our brahmin caste originated from Brahma, was born from Brahma’s mouth, is purified and liberated in the present, and will also be pure in the future.’ Vasettha, in my unsurpassed Right Path, lineage is of no account, nor does one rely upon conceit and egoism.

The ways of the world require such things, but my Dharma is not like that. Any ascetic or brahmin who prides himself on his ancestry and harbors conceit will never attain the unsurpassed state within my Dharma. Only one who relinquishes attachment to caste and casts off conceit can attain the unsurpassed fruit of the path within my Dharma and become capable of receiving the true Dharma.

People of the world despise those of low station, but my Dharma is not so.

“Vasettha! Among the four castes there are both good and evil people; some are praised by the wise, while others are censured by the wise. These four castes are the ksatriyas, brahmins, householders, and sudras.

“Vasettha! You have surely heard that among the ksatriyas there are those who kill living beings, steal, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, engage in idle chatter, are covetous, are envious, and hold wrong views. Likewise, among the brahmins, householders, and sudras are mingled all kinds of people who commit these ten unwholesome actions.

Vasettha! Whoever commits unwholesome deeds receives unwholesome results; whoever commits dark deeds receives dark results. If such results befell only ksatriyas, householders, and sudras, but not brahmins, then brahmins might rightly claim: ‘Our brahmin caste is the highest and foremost; the other castes are inferior.

Our caste is fair, while the other castes are dark. Our brahmin caste originated from Brahma, was born from Brahma’s mouth, is pure in the present, and will also be pure in the future.’ But if those who commit unwholesome deeds receive unwholesome results and those who commit dark deeds receive dark results, and these results come equally to brahmins, ksatriyas, and sudras, then brahmins cannot claim that their caste alone is pure, highest, and foremost.

“Vasettha! If among the ksatriyas there are those who do not kill, do not steal, do not engage in sexual misconduct, do not speak falsely, do not speak divisively, do not speak harshly, do not engage in idle chatter, are not covetous, are not envious, and do not hold wrong views, then among the brahmins, householders, and sudras there are likewise people who cultivate these ten wholesome deeds. Whoever performs wholesome deeds will receive wholesome results; whoever performs pure deeds will receive pure results.

If such results befell only brahmins, but not ksatriyas, householders, or sudras, then brahmins might rightly claim that their caste is pure, highest, and foremost. But if all four castes receive such results, then brahmins cannot claim that their caste alone is pure, highest, and foremost.

“Vasettha! At present, brahmins marry and bear children no differently from other people, yet they falsely claim: ‘We belong to the lineage of Brahma, were born from Brahma’s mouth, are purified in the present, and will also be pure in the future.’

“Vasettha! You should know that my disciples now come from different lineages and diverse origins, yet they have gone forth to cultivate within my Dharma. If anyone asks them, ‘To what lineage do you belong?’ they should reply, ‘I am an ascetic, a son of the Sakyan clan.’ Or they may declare, ‘I am a brahmin. I was truly born from the Buddha’s mouth, born through transformation from the Dharma, purified in the present, and destined also to be pure in the future.’ Why is this? Because the designation Great Brahma is also an epithet of the Tathagata. The Tathagata is the eye of the world, the wisdom of the world, the Dharma of the world, the Brahma of the world, the Dharma wheel of the world, the deathless nectar of the world, and the Lord of Dharma in the world.

“Vasettha, if a person from the ksatriya caste has firm faith in the Buddha, believing him to be the Tathagata, the Worthy One, the Perfectly Awakened One, fully endowed with the ten epithets;

“Has firm faith in the Dharma, believing the Tathagata’s Dharma to be pure and subtle, capable of being practiced and realized in this very life, not restricted by time, leading to nirvana, understood only by the wise and not comprehended by foolish ordinary beings;

“Has firm faith in the Sangha, whose nature is wholesome and upright, accomplished in the fruits of the path and accomplished as a community, the Buddha’s true disciples who practice the Dharma in accordance with the Dharma. When speaking of this community, it is the community accomplished in virtue, the community accomplished in concentration, the community accomplished in wisdom, the community accomplished in liberation, and the community accomplished in the knowledge and vision of liberation.

It comprises those practicing toward the fruit of stream-entry and those who have attained the fruit of stream-entry; those practicing toward the fruit of once-returning and those who have attained the fruit of once-returning; those practicing toward the fruit of non-returning and those who have attained the fruit of non-returning; those practicing toward arhatship and those who have attained the fruit of arhatship. These are the four pairs and eight classes.

This is the community of the Tathagata’s disciples, most worthy of reverence and honor, the field of merit for the world, and worthy to receive people’s offerings;

“And has firm faith in the precepts—the complete precepts of the noble ones, neither deficient nor flawed, neither blemished nor defiled, praised by the wise, endowed with wholesome qualities and serenity—then, Vasettha, a person from the brahmin, householder, or sudra caste may likewise possess firm faith in the Buddha, faith in the Dharma, faith in the Sangha, and accomplishment in faith in the noble precepts.

“Vāseṭṭha, among the kshatriya class there are also those who make offerings to, honor, venerate, and pay homage to arhats. Among the brahmins, householders, and shudras, there are likewise those who make offerings to, honor, venerate, and pay homage to arhats in this way.

“Vāseṭṭha, even now my own kinsmen, the Shakya clan, esteem King Prasenajit, serving him and paying him reverence. King Prasenajit, in turn, comes to make offerings and pay homage to me. The king does not think: ‘The ascetic Gautama was born into a noble lineage, whereas I was born into a lowly one. The ascetic Gautama was born into a family of great wealth and great majesty, whereas I was born into a poor, base, and humble family. Therefore, I must go and make offerings to the Tathagata.’ Rather, Prasenajit takes the Dharma as his basis, examines the Dharma, and clearly distinguishes truth from falsehood. Therefore, he gives rise to pure faith and comes to honor and make offerings to the Tathagata.

“Vāseṭṭha, I shall now explain to you clearly the causes and conditions underlying these four classes.

“At the beginning and end of the world, when the eon comes to an end and is destroyed, after dying, all beings are reborn in the Ābhāsvara heaven. They are spontaneously born through transformation, are nourished by the power of thought, emit light from their bodies, and possess spiritual powers by which they fly through space.

“Later, this entire world becomes covered and inundated by water. At that time there is neither sun nor moon nor stars, and there is no reckoning of day and night, years, months, or age. There is only a vast expanse of darkness. Gradually, that ocean of water again transforms into land. When the merit of the Ābhāsvara devas is exhausted, they die and are reborn here. Although born in this place, they are still nourished by thought, retain the spiritual power of flight, and continue to radiate light from their bodies. They live in this way for a long time, each calling the others ‘beings, beings.’

“Still later, a sweet spring emerges from within the earth, resembling honey syrup. Those who had first arrived were by nature still lighthearted and simple. Seeing it, they thought to themselves: ‘What is this?

Let us taste it.’ They dipped a finger into the spring and tasted it. After tasting it three times and finding it delicious, they scooped it up with their hands and ate without the slightest hesitation. They became engrossed in eating it and knew no satiety.

When other beings saw this, they imitated them. After tasting it three times and finding it delicious, they too continued eating without end. Consequently, their bodies became coarse and heavy, their flesh and skin grew hard, and they lost the beautiful complexion of the devas.

Their spiritual powers vanished, so they had to walk upon the ground. The light of their bodies also disappeared, and heaven and earth were plunged into darkness.

“Vāseṭṭha, you should understand the natural law of heaven and earth: after a period of darkness, celestial phenomena—the sun, moon, and stars—appear in the sky. From then onward began the divisions of day and night, darkness and light, years, months, and age. At this time the beings lived solely by consuming the savor of the earth and remained in the world for a long time. Those who greedily ate much acquired coarse and ugly complexions, while those who ate little retained fresh and lustrous complexions. Thus distinctions of beauty and ugliness, comeliness and deformity, first arose. Those who were comely became arrogant and despised the ugly, while those who were ugly became jealous and hated the comely. Thus the beings became hostile toward one another.

“At that time, the sweet spring naturally dried up. Later, the earth spontaneously produced an edible earth-cream endowed with every fragrant flavor. The beings again took and ate it, living in the world for a long time.

Those who greedily ate much quickly became ugly, while those who ate little retained fresh and lustrous complexions. The beautiful became arrogant and despised the ugly, while the ugly became jealous and hated the beautiful. Thus the beings continually quarreled and disputed with one another.

Then the earth-cream ceased to appear as it had before. Later, the earth produced a thicker and coarser kind of earth-cream. Although it too was fragrant, delicious, and edible, it was not equal to what had existed before.

The beings then took and ate this substance and lived in the world for a long time. Those who greedily ate much quickly became ugly, while those who ate little retained fresh and lustrous complexions. The comely and the ugly kept criticizing one another, and disputes continually arose.

From then onward, the fine substance of the earth never appeared again. Later, the earth produced naturally growing rice without husks, complete in color and flavor, fragrant and edible. The beings again ate this rice and lived in the world for a long time.

Men and women looked upon one another and gradually conceived sensual desire, whereupon they sought intimacy with one another. When the other beings saw this, however, they said: ‘You are doing wrong! You are doing wrong!’ Those who had done wrong were expelled from the community and permitted to return only after three months.

“Vāseṭṭha, what people formerly considered wrong they later considered right. Those beings then grew accustomed to what was contrary to the Dharma and wantonly abandoned themselves to sensual desire without regard for any proper time. Out of shame, they built dwellings, and from then onward dwellings first appeared in the world. As they became accustomed to indulging in wrongdoing, sexual desire increased day by day. Embryos then arose from impurity, and thus embryos first appeared in the world.

“At that time, the beings ate naturally growing rice. Once it had been gathered, it grew again, inexhaustibly and without end. Later, a lazy person among those beings thought to himself: ‘It is wearisome to gather in the morning what is to be eaten in the morning and in the evening what is to be eaten in the evening.

It would be better to gather and store enough at once for an entire day.’ He then gathered and stored enough to eat for one day. Later, a companion invited him to gather rice, but he replied: ‘I have already gathered enough to eat for one day. If you wish to gather some, you may do as you please.’ The other person then thought: ‘This man is clever; he stores food in advance.

I too shall now store enough food for three days.’ He then stored a surplus sufficient for three days. When another being came and invited him to gather rice, he replied: ‘I have already stored enough in advance to eat for three days. If you wish to gather some, go and take as much as you please.’ That person then thought: ‘This fellow is clever; he knows to store in advance enough food for three days.

I shall imitate him and store enough for five days.’ He went and gathered enough to eat for five days.

“After the beings competed with one another in accumulating stores, the rice grew wild and began to develop husks. Once cut, it no longer grew again by itself as it had before. Seeing this, the beings became unhappy and worriedly reflected: ‘When we were first born, we lived only through thought.

Our bodies emitted light, and we possessed the spiritual power of flight. Later, this earth brought forth a sweet spring that flowed like honey syrup, fragrant, delicious, and edible. We all ate it and continued eating without end.

Those who ate much acquired coarse and ugly complexions, while those who ate little retained fresh and lustrous complexions. Because of this food, our complexions became different. Consequently, each of us harbored criticism and jealousy toward the others.

Then the sweet spring naturally dried up. Later, the earth spontaneously produced an edible earth-cream with a fragrant flavor. We again took and ate it.

Those who ate much acquired coarse and ugly complexions, while those who ate little retained fresh and lustrous complexions. Consequently, each of us harbored criticism and jealousy toward the others. Then the earth-cream ceased to appear as it had before and instead a coarse substance arose, although it too was fragrant, delicious, and edible.

We again took and ate it. Those who ate much acquired coarse and ugly complexions, while those who ate little retained fresh and pleasing complexions. Consequently, each of the beings harbored criticism and jealousy toward the others.

Then the earth-cream ceased to appear as it had before, and naturally growing rice without husks arose instead. We again took and ate it so that we might live long in the world. Then the lazy ones competed to accumulate stores, and so the rice grew wild and began to develop husks; once cut, it no longer grew again.

What shall we do now?’

“Then they said to one another: ‘Let us divide the land and set boundary markers.’ So they divided the land and set boundary markers.

“Vasettha, because of this cause and condition, the designation ‘fields and land’ first arose.

“At that time, those beings divided the fields and land, each establishing his own boundaries. Gradually, they developed furtive thoughts and stole one another’s grain. When other beings saw this, they said: ‘You have done wrong!

You have done wrong! You already have fields and land, yet you steal from others. From now on, you must not do this again.’ But that being continued stealing.

The other beings admonished him again, but he would not stop. They therefore struck him with their hands and accused him before everyone, saying: ‘This man already has rice fields, yet he steals from others.’ The man in turn said: ‘These people struck me.’ Seeing the two sides quarrel endlessly, everyone became sorrowful and unhappy, and lamented to one another: ‘Beings are gradually turning toward evil; thus such unwholesome things have appeared in the world.

These evil and impure things are precisely the causes of birth, aging, sickness, death, affliction, and painful retribution in the three evil destinies. Because there are privately owned fields and lands, disputes arise. It would therefore be better for us to appoint one person as ruler to judge and govern.

Whoever deserves protection, he shall protect; whoever deserves reprimand, he shall reprimand. Each of us will contribute a portion of rice to support him in adjudicating disputes.’ They then chose from among themselves a person of tall and imposing stature, handsome features, and majestic virtue, and said to him: ‘You should now become an impartial ruler for us. Whenever you see someone deserving protection, protect him; someone deserving reprimand, reprimand him; and someone deserving banishment, banish him.

We shall contribute rice to support you.’

“That man accepted their request and became ruler, overseeing and adjudicating disputes. Everyone contributed rice to support him.

“That man often comforted everyone with kind and gracious words, and all rejoiced and honored him, saying: ‘Excellent, Great King! Excellent, Great King!’ From that time onward, the designation ‘king’ first appeared in the world. Because he governed the people according to the true Dharma, he was called a kshatriya, and the name ‘kshatriya’ first appeared in the world.

“Some time later, one among those beings reflected: ‘The household is a great calamity; the household is a poisonous thorn. It would be better for me to abandon the household, dwell alone in the forests and mountains, and cultivate in peaceful seclusion.’ That person then abandoned his home and entered the forest, where he remained silent in contemplation. At mealtime, he carried his alms bowl into the village to seek alms. Everyone who saw him joyfully made offerings and praised him, saying: ‘Excellent! This man is able to abandon his home and dwell in the mountains, silently cultivating the Way and leaving all evil far behind.’ From that time onward, the designation ‘brahmin’ first appeared in the world.

“Yet among the brahmins were some who did not enjoy dwelling in peaceful seclusion, practicing meditation and contemplation, but only enjoyed entering human settlements and devoting themselves to recitation. They declared of themselves: ‘We are those who do not practice meditation.’ For this reason, people called them ‘non-meditating brahmins’; and because they frequently entered human settlements, they were also called ‘brahmins among the people.’ From that time onward, the brahmin class appeared in the world.

“Again, among those beings were some who enjoyed conducting business and accumulating wealth and treasures. For this reason, people called this class householders. Among those beings were also some who possessed many ingenious skills of construction and craftsmanship; thus another class appeared in the world, called skilled shudras.

“Vasettha, the world now has the names of the four classes, together with a fifth class, the community of shramanas. This came about because, at times, someone among the kshatriyas became disenchanted with the ways of his own class, cut off his hair and beard, donned the Dharma robe, and cultivated the Way. Thus the designation ‘shramana’ first arose. Among the brahmins, householders, and shudras as well, at times someone became disenchanted with the ways of his own class, cut off his hair and beard, donned the Dharma robe, and cultivated the Way. Thus the designation ‘shramana’ first arose.

“Vasettha, if a person of the kshatriya class commits unwholesome deeds with the body, speaks unwholesome words with the mouth, and entertains unwholesome thoughts in the mind, then when the body breaks up and life ends, he must undergo evil retribution. A person of the brahmin class, the householder class, or the shudra class who commits unwholesome deeds with the body, speaks unwholesome words with the mouth, and entertains unwholesome thoughts in the mind must likewise undergo evil retribution when the body breaks up and life ends.

“Vasettha, if a person of the kshatriya class performs wholesome deeds with the body, speaks wholesome words with the mouth, and entertains wholesome thoughts in the mind, then when the body breaks up and life ends, he enjoys wholesome retribution. A person of the brahmin class, the householder class, or the shudra class who performs wholesome deeds with the body, speaks wholesome words with the mouth, and entertains wholesome thoughts in the mind likewise enjoys wholesome retribution when the body breaks up and life ends.

“Vasettha, if a person of the kshatriya class performs both wholesome and unwholesome deeds with body, mouth, and mind, then when the body breaks up and life ends, he must reap a retribution mixed with suffering and happiness. A person of the brahmin class, the householder class, or the shudra class who performs both wholesome and unwholesome deeds with body, mouth, and mind must likewise undergo a retribution mixed with suffering and happiness when the body breaks up and life ends.

“Vasettha, among the kshatriyas, one may cut off his hair and shave his beard, don the robe, cultivate the Way, and cultivate the seven factors of awakening; before long, he attains the Way. Why is this? That son of a good family dons the Dharma robe, goes forth, and cultivates the lofty pure practices.

In this very life, he personally realizes that birth and death have ended, the pure practice has been established, what had to be done has been accomplished, and there will be no further rebirth. Among the brahmins, householders, and shudras as well, one may cut off his hair and beard, don the Dharma robe, cultivate the Way, and cultivate the seven factors of awakening; before long, he likewise attains the Way. Why is this?

That son of a good family goes forth, dons the Dharma robe, and cultivates the unsurpassed pure practices. In this very life, he personally realizes that birth and death have ended, the pure practice has been established, what had to be done has been accomplished, and there will be no further rebirth.

“Vasettha, all four classes can produce arhats perfectly accomplished in knowledge and conduct, who are foremost among these five classes.

“Vasettha, Brahma has spoken this verse:

In the world, the kshatriya is foremost.

Leaving one’s class and going forth,

One becomes accomplished in knowledge and conduct,

Foremost in all the world.

“Vasettha, what Brahma said is correct, not incorrect; it was well received, not poorly received. At that time, I confirmed Brahma’s statement. For now I, the Tathagata, the Supremely True One, also proclaim this meaning:

In the world, the kshatriya is foremost.

Leaving one’s class and going forth,

One becomes accomplished in knowledge and conduct,

Foremost in all the world.

At that time, after hearing the Blessed One teach the Dharma, Vasettha and Bharadvaja attained the untainted liberation of mind. Having heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

6. THE SUTRA ON THE CULTIVATION OF THE WHEEL-TURNING SAGE KING

Thus have I heard:

At one time, the Buddha was traveling among the people in Mala-hesou, together with one thousand two hundred and fifty bhikshus, and gradually arrived in the country of Malou.

At that time, the Blessed One addressed the bhikshus:

“Bhikshus, be lamps unto yourselves. Take the true Dharma as your lamp; do not take anything else as your lamp. Take refuge in yourselves and in the true Dharma; do not take refuge in anything else.

“Bhikshus, what does it mean to be lamps unto yourselves; to take the true Dharma as your lamp and not anything else as your lamp; to take refuge in yourselves and in the true Dharma, and not take refuge in anything else?”

“Here, a bhikkhu contemplates the body in the internal body, diligently and without indolence, mindful and never forgetful, having cast off worldly craving and grief. He contemplates the body in the external body and contemplates the body in both the internal and external body, diligently and without indolence, mindful and never forgetful, having cast off worldly craving and grief. He likewise contemplates feelings, mind, and dharmas. Thus should a bhikkhu be a lamp unto himself and a lamp within the true Dharma, not a lamp elsewhere; he should take refuge in himself and in the true Dharma, not in any other refuge. By practicing in this way, he will not be harmed by Mara, and his merit will increase day by day. Why is this so?

“In the distant past, there was a king named Firm Mindfulness, a consecrated king of the kshatriya lineage and a wheel-turning sage king who ruled all four continents beneath heaven. At that time, the king was sovereign and governed according to the true Dharma; he was supreme among human beings. He possessed the seven treasures: the precious golden wheel, the precious white elephant, the precious blue horse, the precious divine jewel, the precious maiden, the precious householder, and the precious general. He also had one thousand valiant sons capable of subduing enemies. The king had no need to employ armed forces, for the realm was peaceful of itself.

“After King Firm Mindfulness had reigned for a long time, one day the precious golden wheel suspended in the air suddenly shifted from its former place. The keeper of the wheel hastened to report to the king: ‘Your Majesty should know that the precious wheel has now shifted from its former place.’ Upon hearing this, King Firm Mindfulness thought: ‘I have heard venerable elders of former times say that if the precious wheel shifts from its former place, the lifespan of the wheel-turning king will not remain long.

I have now enjoyed the blessings and pleasures of the human realm, so I should seek a means to enjoy the blessings and pleasures of the heavenly realm. I shall appoint the crown prince to rule the four continents beneath heaven and grant a separate fief to the barber, so that he may shave off my beard and hair. Then I shall put on the Dharma robes, renounce the household life, and cultivate the Way.’

“King Firm Mindfulness then summoned the crown prince and told him: ‘Do you know? I have heard venerable elders of former times say that if the precious wheel shifts from its former place, the lifespan of the wheel-turning king will not remain long. I have now enjoyed the blessings and pleasures of the human realm, so I should seek a means to enjoy the blessings and pleasures of heaven.

I now wish to shave off my beard and hair, put on the three Dharma robes, renounce the household life, and cultivate the Way. I entrust the four continents beneath heaven to you. Exert yourself and cherish the people.’ After the crown prince accepted the command, King Firm Mindfulness immediately shaved off his beard and hair, put on the three Dharma robes, renounced the household life, and cultivated the Way.

“Seven days after the king had renounced the household life, the precious golden wheel suddenly ceased to appear. The keeper of the wheel came and reported to the king: ‘Your Majesty should know that the precious golden wheel has now suddenly vanished.’ The king was unhappy and went to King Firm Mindfulness. Upon arriving, he said: ‘Royal Father should know that the precious golden wheel has now suddenly ceased to appear.’ King Firm Mindfulness replied to his son: ‘Do not be worried or consider this a cause for unhappiness.

That precious golden wheel was not produced by your father. You need only diligently carry out the true Dharma of a sage king. Then, on the full-moon day of the fifteenth, bathe in scented water and ascend to sit in the Hall of the True Dharma, surrounded by palace women.

At once, the divine treasure of the precious golden wheel will naturally appear. The wheel has a thousand spokes and is perfect in color; it is the workmanship of heavenly artisans, not of human beings.’

“The crown prince said to his royal father: ‘Royal Father, what is the true Dharma of a wheel-turning sage king? How should it be practiced?’ The king told his son: ‘Rely upon the Dharma, establish yourself in the Dharma, and attain fulfillment in the Dharma. Revere, honor, and contemplate the Dharma; take the Dharma as foremost and protect the true Dharma.

Furthermore, instruct the palace women by means of the Dharma. Furthermore, care for and teach the royal princes, great ministers, officials, the entire body of officers, and the common people by means of the Dharma. Protect and care for shramanas and brahmins, and even birds and beasts.’ The king further told his son: ‘Furthermore, if within your realm there are shramanas and brahmins who cultivate purity and truth, are complete in merit, apply themselves diligently and energetically, have abandoned arrogance, are patient and benevolent, dwell alone in secluded and tranquil places to cultivate, repose alone, and attain nirvana alone; who themselves extinguish sensual desire and teach others to extinguish sensual desire; who themselves extinguish anger and teach others to extinguish anger;

who themselves extinguish delusion and teach others to extinguish delusion; who remain undefiled amid defilement, free from evil amid evil, and undeluded amid delusion; who do not cling where one might cling, do not abide where one might abide, and do not dwell where one might dwell; whose bodily conduct is upright, whose speech is upright, and whose thoughts are upright; whose bodily conduct is pure, whose speech is pure, whose thoughts are pure, and whose right mindfulness is pure; who are benevolent and wise and never grow weary;

who are content with clothing and food and carry their bowls on almsround to create blessings for sentient beings—if there are such persons, you should frequently visit them and, at appropriate times, inquire: “Among the practices one undertakes, what is wholesome and what is unwholesome?

What constitutes a transgression and what does not constitute a transgression? What should be approached and what should not be approached? What should be done and what should not be done?

What Dharma should be practiced to obtain peace and happiness for a long time?” After asking them, examine their answers with your own understanding. Diligently do what should be done, and diligently abandon what should be abandoned. If there are orphans or elderly persons in the realm, provide them with relief.

When the poor, destitute, and feeble come to make requests, take care not to refuse them. Do not alter the established laws of the realm. These are the dharmas practiced by a wheel-turning sage king; you should respectfully uphold and practice them.’”

The Buddha said to the bhikkhus:

“Bhikkhus, after the wheel-turning sage king had heard his royal father’s instructions, he practiced according to those instructions. On the full-moon day of the fifteenth, he bathed in scented water and ascended to sit in the jeweled hall, surrounded by palace women. A precious wheel naturally appeared before him.

Its rim had a thousand radiant spokes, and it was made by heavenly artisans, not something obtainable in the human world. The wheel was fashioned entirely from pure gold and measured fourteen cubits in diameter. At that time, the wheel-turning sage king thought to himself: ‘I have heard venerable elders of former times say: If, on the full-moon day of the fifteenth, a consecrated king of the kshatriya lineage bathes in scented water and ascends to sit in the jeweled hall, surrounded by palace women, and a golden wheel naturally appears before him—a wheel with a thousand spokes and brilliant radiance, fashioned by heavenly artisans rather than made by human beings, made of pure gold and measuring fourteen cubits in diameter—then he is called a wheel-turning sage king.

Could this precious wheel that has now appeared be that very wheel? I shall examine what this wheel is like.’”

“At that time, the Wheel-Turning King summoned the four divisions of his army. Facing the golden wheel, he bared his right shoulder, knelt with his right knee upon the ground, then struck the wheel with his right hand and said: ‘Proceed according to the Dharma and turn toward the east; do not depart from the customary course.’ The wheel immediately turned toward the east. The king then led the four divisions of his army after the golden wheel, with four deities going before it to guide the way.

Wherever the golden wheel stopped, the king also halted his chariot. Then the rulers of the minor kingdoms in the east, seeing the great king arrive, brought golden bowls filled with silver grain and silver bowls filled with golden grain. Coming before the king, they bowed their heads and said: ‘It is excellent indeed that the Great King has come!

In this eastern region the fields are fertile, the people are prosperous, their dispositions are harmonious, and they are compassionate, filial, loyal, and obedient. We humbly beseech the Noble King to govern and transform this land according to the true Dharma. We shall attend upon you and provide everything you require.’ The Wheel-Turning King said to the minor kings: ‘Enough, enough, worthy ones!

By doing this, you have already made offerings to me. You should govern your people according to the true Dharma, act without partiality, and permit no unlawful conduct within your realms. If you do so, it is as though I myself governed and transformed them.’ The minor kings obeyed his command.

They then followed the king as he toured throughout their lands, reaching the shore of the eastern sea before returning.

“The king proceeded in turn toward the south, then the west, and then the north. Wherever the golden wheel arrived, the kings of those lands all came bearing tribute, just as the rulers of the minor kingdoms in the east had done.

“At that time, after the Wheel-Turning King had followed the golden wheel throughout the lands within the four seas, teaching and transforming the people by the true path and bringing them peace and consolation, he returned to his kingdom. The golden wheel then came to rest in midair directly before the gate of his palace. Filled with joy and elation, the Wheel-Turning King said: ‘This precious golden wheel is truly an auspicious sign for me. I am now indeed a noble Wheel-Turning King.’

“Such was his attainment of the precious golden wheel.

“After that king had ruled the world for a long time, the precious golden wheel suspended in the air suddenly moved from its former position. The keeper of the wheel hastened to report to the king: ‘The Great King should know that the precious wheel has now moved from its place.’ Upon hearing this, the king reflected: ‘I have heard from the elders of former times that when the precious wheel moves from its place, the noble Wheel-Turning King has but little time left to live.

I have now enjoyed the blessings and happiness of the human realm; I should also seek a means to enjoy the blessings and happiness of heaven. I shall appoint the crown prince to rule the four continents under heaven, grant a separate fief to the royal barber, and order him to shave off my beard and hair. Then I shall put on the three Dharma robes, renounce the household life, and cultivate the path.’

“The king then summoned the crown prince and said: ‘Do you understand? I have heard the elders of former times say that when the precious wheel moves from its former place, the life span of the Wheel-Turning King will not last much longer. I have now enjoyed the blessings and happiness of the human realm and should seek a means to enjoy the blessings and happiness of heaven. I now wish to shave off my beard and hair, put on the three Dharma robes, renounce the household life, and cultivate the path. I entrust the four continents under heaven to you. Exert yourself and cherish the people.’ After the crown prince accepted the command, the king immediately shaved off his beard and hair, put on the three Dharma robes, renounced the household life, and cultivated the path.

“Seven days after the king had renounced the household life, the golden wheel suddenly disappeared. The keeper of the wheel came to report to the new king: ‘Your Majesty, the precious wheel has now suddenly vanished.’ Upon hearing this, the king did not regard it as a matter for concern, nor was he willing to seek his father’s counsel.

“Then the royal father suddenly passed away.

“Before this time, six Wheel-Turning Kings had succeeded one another upon the throne, each governing the people according to the true Dharma. Only this later king ruled the country according to his own will, failing to follow the ancient law. His governance was unjust, causing all under heaven to complain; the kingdom declined, and the people fell into misery.

Seeing this, a great minister of the brahmin caste came before the king and said: ‘The kingdom is now in decline, and the people are in misery; conditions are no longer as they were before. There are presently many learned men in your realm who are intelligent, broadly accomplished, thoroughly versed in ancient and modern affairs, and fully acquainted with the governing principles of the former kings. Why does Your Majesty not summon them and ask what they know?

If you question them, they will surely answer.’ The king then summoned his ministers and asked them about the way in which the former kings had governed. The wise ministers explained every matter in full. After hearing them, the king put the ancient laws into practice and protected the people according to the true Dharma.

Nevertheless, he still could not provide relief for the solitary and the elderly or give assistance to the destitute and impoverished. The people of the kingdom were therefore gradually driven into poverty, plundered one another, and brought about the rampant scourge of banditry. Whenever someone was caught in the act and brought before the king, the report was made: ‘This man is a bandit; we ask the king to punish him.’ The king asked: ‘Is it true that you are a bandit?’ The man replied: ‘It is true.

Because I am poor and hungry and cannot sustain myself, I was compelled to become a bandit.’ The king then opened the treasury, took out wealth and gave it to him, saying: ‘Take this wealth home to support your parents and assist your relatives. From now on, do not become a bandit again.’

“When others saw this, they spread the word: ‘A man who became a bandit was given riches by the king.’ Therefore, they too imitated him and did the same. They were likewise caught in the act and brought before the king, and the report was made: ‘This man is a bandit; we ask the king to punish him.’ Again the king asked: ‘Is it true that you are a bandit?’ The man replied: ‘Yes, it is true. Because I am poor and hungry and cannot sustain myself, I was compelled to become a bandit.’ Again the king opened the treasury, took out wealth and gave it to him, saying: ‘Take this wealth home to support your parents and assist your relatives. From now on, do not become a bandit again.’

“Still others heard that a man who became a bandit had been given riches by the king. They therefore imitated him, joining together to do the same, and they too were caught in the act and brought before the king. The report was made: ‘This man is a bandit; we ask the king to punish him.’ Again the king asked: ‘Is it true that you became a bandit?’ The man replied: ‘Yes, it is true.

Because I am poor and hungry and cannot sustain myself, I was compelled to become a bandit.’ This time the king thought: ‘Previously, when a man became a bandit, I saw that he was poor and hungry, so I gave him wealth and told him to cease and not do it again. When others heard of this, they imitated him. As a result, the scourge of banditry continues to spread.

It would now be better for me to order this man bound and led through the streets and lanes, then taken outside the city to an open place and executed, as a warning to those who come after him.’ The king then ordered his attendants to bind the man. Beating drums and proclaiming the decree, they led him through all the streets and lanes. Afterward, they brought him to an open place outside the city and executed him.

When others saw this, they told one another: ‘If we become bandits, we too shall be punished in exactly the same way.’ From then on, the people of the kingdom, seeking to protect themselves, began to fashion weapons, swords, blades, bows, and arrows. They harmed and attacked one another and plundered each other’s possessions.

“Beginning with this king, poverty first arose. Because of poverty, there came to be banditry. Because of banditry, there came to be weapons. Because of weapons, there came to be killing. Because of killing, people’s complexions became haggard and their life spans grew short. From living for forty thousand years, their life spans gradually declined to twenty thousand years. Among them, some lived long and some died young; some suffered and some enjoyed happiness. Those who suffered gave rise to thoughts of sexual misconduct and covetousness, devising every means to seize one another’s possessions. Thus the calamities of poverty, theft, robbery, weapons, and killing increased day by day, causing the human life span to decline further, until people lived for only ten thousand years.”

“During the time when people lived for ten thousand years, they still continued to rob and steal from one another. Whenever someone was apprehended and brought before the king, people would report: ‘This man is a robber; may the king punish him.’ The king would ask: ‘Is it true that you committed robbery?’ The man would reply: ‘I did not.’ Thus, in the midst of the assembly, he deliberately spoke falsehood. In this way, because beings at that time were impoverished, they engaged in robbery.

Because of robbery, weapons arose. Because of weapons, killing arose. Because of killing, covetousness and sexual misconduct arose.

Because of covetousness and sexual misconduct, false speech arose. Because false speech existed, their lifespan again declined until they could live for only one thousand years.

“During the time when people lived for one thousand years, they began to commit in the world the four evil courses of verbal conduct: false speech, divisive speech, harsh speech, and frivolous speech. As those three evil karmas gradually increased, the human lifespan diminished until people could live for only five hundred years.

“During the time when people lived for five hundred years, they further developed three other evil traits: unlawful sexual desire, unlawful greed, and wrong view. As these three evil karmas gradually increased, the human lifespan diminished until people lived for only three hundred years, then two hundred years; and now, in my time, humankind can live for only one hundred years. Lifespans increase only a little but decrease greatly. If people continue ceaselessly to do evil, their lifespans will continue to decline in this manner until human beings live for only ten years.

“During the time when human beings live for ten years, girls will be given in marriage only five months after birth. At that time, the names of delicious foods such as oils, fats, sugar, and honey will no longer even be heard. Beans, sesame, rice, and glutinous rice will become like weeds and refuse.

Fine garments, silks, brocades, white cloth, kapok, silk fabrics, satins, and gauzes such as are worn today will no longer be seen. Instead, coarse thorny fibers will be plaited together and regarded as garments of the highest quality. At that time, the whole earth will be covered with thorns and overrun with horseflies, mosquitoes, flies, gnats, lice, fleas, snakes, centipedes, bees, scorpions, and venomous creatures.

Gold, silver, vaidurya, pearls, and precious jewels will all sink beneath the earth, while tiles, stones, gravel, and pebbles alone will rise to the surface. Human beings at that time will never hear even the name of the ten wholesome deeds, while the ten unwholesome deeds will pervade the world. When even the name of wholesome Dharma can no longer be heard, human beings will not know how to cultivate wholesome conduct.

Therefore, whoever commits the most extreme evils, is unfilial toward parents, disrespectful toward teachers and elders, disloyal and unrighteous, rebellious and devoid of the Way, will be revered by the people, just as people today revere those who perform wholesome deeds, dutifully support their parents, respectfully obey their teachers and elders, remain loyal and trustworthy, preserve integrity and righteousness, follow the Way, and cultivate virtue.

“Human beings at that time will mostly commit the ten unwholesome deeds and will therefore frequently fall into evil destinies. As soon as they see one another, they will desire to shoot and kill one another, just as a hunter who sees a herd of deer.

“The earth at that time will be filled with pits, ravines, streams, and caverns. The land will be vast and the people few, and traveling about will be terrifying. At that time, the calamity of weapons will arise.

Even blades of grass and branches of trees held in the hand will transform into spears and lances, and people will kill one another for seven days. Then those endowed with wisdom will seek refuge deep in the forests, dwelling in caves and pits. For seven days, their hearts overwhelmed by fear, they will utter these words of loving-kindness: ‘Do not harm me, and I will not harm you.’ They will survive by eating grasses and plants.

After the seven days have passed, they will emerge from the mountains. Whenever they encounter a survivor, they will rejoice upon seeing one another and say: ‘You did not die? You did not die?’ They will be like parents who have only one child and, after being separated for a long time, meet that child again, their joy beyond measure.

After joyfully greeting and inquiring after one another in this way, they will then ask about their households and learn that many of their relatives have died. They will once again grieve, weep, lament, and cry out together throughout the following seven days.

“After seven days of mourning and weeping, for the next seven days they will congratulate one another and rejoice together, reflecting: ‘Because we accumulated so much evil, we encountered this calamity, causing our relatives to die and our families to disappear. Now, therefore, we should cultivate wholesome deeds together. But what wholesome deed should we cultivate? We should refrain from killing.’

“Then humankind once again gave rise to loving-kindness and ceased harming one another. Because of this, their physical strength and lifespan gradually increased, and from a lifespan of ten years they came to live for twenty years. While living for twenty years, they reflected: ‘Because we practiced a small measure of wholesome conduct by not harming one another, our lifespan has increased to twenty years.

Perhaps we should practice a little more goodness. But what wholesome conduct should we practice? We have already refrained from killing; now we should refrain from stealing.’ By practicing non-stealing, their lifespan increased to forty years.

While living for forty years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice?

We should refrain from sexual misconduct.’ From then on, everyone refrained from sexual misconduct, and their lifespan increased to eighty years. While living for eighty years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness.

But what wholesome conduct should we practice? We should refrain from false speech.’ From then on, everyone refrained from false speech, and their lifespan increased to one hundred and sixty years. While living for one hundred and sixty years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased.

Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice? We should refrain from divisive speech.’ From then on, everyone refrained from divisive speech, and their lifespan increased to three hundred and twenty years.

While living for three hundred and twenty years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice?

We should refrain from harsh speech.’ From then on, everyone refrained from harsh speech, and their lifespan increased to six hundred and forty years. While living for six hundred and forty years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness.

But what wholesome conduct should we practice? We should refrain from frivolous speech.’ From then on, everyone refrained from frivolous speech, and their lifespan increased to two thousand years. While living for two thousand years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased.

Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice? We should refrain from avarice.’ From then on, everyone refrained from avarice, and their lifespan increased to five thousand years.

While living for five thousand years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice?

We should be free from jealousy and cultivate goodness with a mind of loving-kindness.’ From then on, everyone was free from jealousy and cultivated goodness with a mind of loving-kindness, and their lifespan increased to ten thousand years. While living for ten thousand years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased. Now perhaps we should practice a little more goodness.

But what wholesome conduct should we practice? We should cultivate right view and not give rise to inverted views.’ From then on, everyone cultivated right view and did not give rise to inverted views, and their lifespan increased to twenty thousand years. While living for forty thousand years, they again reflected: ‘Because we practiced a small measure of goodness, our lifespan has increased.

Now perhaps we should practice a little more goodness. But what wholesome conduct should we practice? We should support our parents with filial devotion and honor and serve our teachers and elders.’ From then on, everyone supported their parents with filial devotion and honored and served their teachers and elders, and their lifespan increased to eighty thousand years.

“When humankind lives for eighty thousand years, girls will not marry until they reach five hundred years of age, and there will be nine kinds of illness: cold, heat, hunger, thirst, defecation, urination, sensual desire, craving for food, and old age. At that time, the earth will be level, without ravines, pits, mounds, thorny growths, gnats, mosquitoes, snakes, centipedes, or venomous creatures. Tiles, stones, sand, and bricks will turn into lapis lazuli. The people will enjoy abundance, the five grains will be inexpensive, and their wealth and happiness will be beyond description. Eighty thousand great cities will be established; villages and cities will stand so close together that the crowing of roosters can be heard from one to the next.

“At that time, a Buddha named Maitreya Tathagata will appear in the world, One Worthy of Offerings, Perfectly Enlightened, fully endowed with the ten epithets, no different from the present Śākyamuni Tathagata. That Maitreya will personally cultivate and attain realization amid devas, Śakra, Māra, heavenly māras, śramaṇas, brahmins, and humankind, directly realizing it for himself, just as I now personally attain realization amid devas, Śakra, Māra or heavenly māras, śramaṇas, brahmins, and humankind.

“Maitreya will teach the Dharma, wholesome in the beginning, wholesome in the middle, and wholesome in the end, complete in meaning and flavor, and will proclaim the pure cultivation of the holy life, just as I now teach the Dharma, true and proper in the beginning, middle, and end, complete in meaning and flavor, and pure in the holy life.

“Maitreya will have countless thousands and myriads of disciples, whereas I now have several hundred disciples. At that time, the people will call his disciples ‘sons of Maitreya,’ just as they now call my disciples ‘sons of the Śākyan.’

“At that time, there will be a king named Śaṅkha, a kṣatriya, an anointed Wheel-Turning Sage King who will rule the four continents beneath heaven. The king will govern the people according to the true Dharma, and everyone will cherish and obey him. The king will possess the seven treasures: the golden wheel, the white elephant, the blue horse, the divine jewel, the precious woman, the householder, and the military commander. He will also have a thousand courageous and valiant sons, fully capable of subduing foreign enemies. The four quarters will revere and submit to him, and peace will prevail throughout the world without need of weapons or warfare.

“The king will erect a great jeweled banner ten fathoms in circumference and one thousand fathoms high, adorned with a thousand intermingled colors. The jeweled banner will have one hundred corners; each corner will have one hundred branches woven from precious thread and interspersed with jewels. After erecting the jeweled banner and giving it as an offering to the śramaṇas, brahmins, and poor people of the realm, the king will shave off his hair and beard, don the three Dharma robes, renounce the household life to cultivate the Path, and practice the unsurpassed conduct. In this very present Dharma, he will personally attain realization: birth and death will be completely ended, the holy life fulfilled, the task accomplished, and he will no longer undergo another existence.””

The Buddha said:

“Bhikkhus! You should diligently cultivate wholesome practices. Through cultivating wholesome practices, your lifespan will be long, your complexion will grow radiant, you will dwell in peace and happiness, your wealth and treasures will be abundant, and your power and authority will be complete. It is just as when kings obediently followed the ancient

Dharma of the Wheel-Turning Sage Kings: their lifespan was long, their complexion grew radiant, they dwelt in peace and happiness, their wealth and treasures were abundant, and their power and authority were complete. Bhikkhus are likewise: they should cultivate wholesome dharmas so that their lifespan may be long, their complexion may grow radiant, they may dwell in peace and happiness, their wealth and treasures may be abundant, and their spiritual power may be complete.

“What is meant by a bhikkhu possessing long life? A bhikkhu cultivates concentration founded on aspiration, diligently striving without negligence, and through perfecting the activity of cessation cultivates spiritual powers. He cultivates concentration founded on energy, concentration founded on mind, and concentration founded on investigation, diligently striving without negligence, and through perfecting the activity of cessation cultivates spiritual powers. In this way, a bhikkhu possesses long life.

“What is meant by a bhikkhu whose complexion grows radiant? Here, a bhikkhu is fully endowed with the precepts and accomplished in proper deportment. On seeing even a minor offense, he gives rise to great fear, trains fully in all the precepts, and is entirely without deficiency. In this way, a bhikkhu’s complexion grows radiant.”

“What is meant by a bhikkhu who dwells in security and bliss? Here, a bhikkhu, having abandoned sensual desire and relinquished unwholesome states, with applied thought and sustained thought, experiences the joy and bliss born of seclusion and attains the First Jhana. With the subsiding of applied thought and sustained thought, gaining inner tranquility and unification of mind, free from applied thought and sustained thought, he experiences the joy and bliss born of concentration and attains the Second Jhana.

With the fading away of joy, he abides in equanimity, his mind composed and undistracted; clearly aware, he experiences bliss with the body and abides in that state of which the Noble Ones declare, ‘Equanimous, mindful, and dwelling in bliss,’ and attains the Third Jhana. Having abandoned pain and pleasure, and with sorrow and joy having already disappeared, he attains the Fourth Jhana, which is neither painful nor pleasant and is purified by equanimity and mindfulness.

Thus is a bhikkhu secure and blissful.

“What is meant by a bhikkhu who possesses abundant treasure? Here, a bhikkhu diligently cultivates a mind of loving-kindness, pervading one direction, and likewise the other directions, all-encompassing, vast, impartial, and immeasurable, free from all enmity, his mind without jealousy, peaceful, gentle, and loving. He cultivates compassion, sympathetic joy, and equanimity in the same way. Thus is a bhikkhu one who possesses abundant treasure.

“What is meant by a bhikkhu who is fully endowed with spiritual power? Here, a bhikkhu understands as they truly are the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path. Thus is a bhikkhu fully endowed with spiritual power. Bhikkhus! When I survey all those who possess power, I see none whose power surpasses that of Mara; yet a bhikkhu who has completely eradicated the taints can overcome those Maras.

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.