1. An Island and Refuge Unto Oneself
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati mātulāyaṁ. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling in the Magadhan country at Mātulā. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said:
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
“Dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. And how, does a bhikkhu dwell as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and mindful, having removed craving and distress with regard to the world; he dwells observing felt experience in and of itself ... the mind in and of itself ... mental qualities in and of themselves, with continuous effort, clearly aware and mindful, having removed craving and distress with regard to the world. In this way, a bhikkhu dwells as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge.
Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhati.
Wander in your own resort, your own ancestral domain. Māra will not gain access to those who wander in their own resort, in their own ancestral domain; Māra will not get a hold on them. It is because of undertaking wholesome qualities, that this merit grows in this way.
2. King Daḷhanemi, the Wheel-Turning Monarch
Bhūtapubbaṁ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni ahesuṁ seyyathidaṁ— cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.
Once in the past, there was a king named Daḷhanemi, a wheel-turning monarch, a righteous king ruling by the Dhamma, a conqueror of the four quarters, who had established stability in the realm, endowed with the seven treasures. He had these seven treasures, namely: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the counselor treasure as the seventh. Moreover, he had more than a thousand sons who were valiant, heroic, able to crush the armies of their enemies. Having conquered this earth bounded by the ocean without rod or sword, solely through the Dhamma, he ruled over it.
Atha kho, bhikkhave, rājā daḷhanemi bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: ‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti.
Then, after many years, many centuries, many millennia had passed, King Daḷhanemi addressed a certain man: ‘When, my good man, you see that the celestial wheel treasure has slipped down, shifted from its place, then report it to me.’
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi.
‘Yes, your majesty,’ that man replied to King Daḷhanemi.
Addasā kho, bhikkhave, so puriso bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, disvāna yena rājā daḷhanemi tenupasaṅkami; upasaṅkamitvā rājānaṁ daḷhanemiṁ etadavoca: ‘yagghe, deva, jāneyyāsi, dibbaṁ te cakkaratanaṁ osakkitaṁ ṭhānā cutan’ti.
After many years, many centuries, many millennia had passed, that man saw that the celestial wheel treasure had slipped down, shifted from its place. Seeing this, he approached King Daḷhanemi; having approached, he said to King Daḷhanemi: ‘Sire, you should know that your celestial wheel treasure has slipped down, shifted from its place.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ. Sutaṁ kho pana metaṁ— yassa rañño cakkavattissa dibbaṁ cakkaratanaṁ osakkati ṭhānā cavati, na dāni tena raññā ciraṁ jīvitabbaṁ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.
Then, King Daḷhanemi summoned the eldest prince and said: ‘Dear prince, it is said that my celestial wheel treasure has slipped down, shifted from its place. And I have heard: “When the celestial wheel treasure of a wheel-turning monarch slips down, shifts from its place, that king does not have long to live.” Human pleasures have been enjoyed by me; now it is time for me to seek celestial pleasures. Come, dear prince, take charge of this earth bounded by the ocean. As for me, having shaved off my hair and beard and donned the ochre robes, I will go forth from the household life into homelessness.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi.
Then, King Daḷhanemi, having properly instructed the eldest prince in royal governance, shaved off his hair and beard, donned the ochre robes, and went forth from the household life into homelessness. And one week after the royal sage had gone forth, the celestial wheel treasure disappeared.
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: ‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṁvedesi. So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṁ etadavoca: ‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti.
Then, a certain man approached the anointed noble king; having approached, he said to the anointed noble king: ‘Sire, you should know that the celestial wheel treasure has disappeared.’ At the disappearance of the celestial wheel treasure, the anointed noble king was displeased and experienced sorrow. He approached the royal sage; having approached, he said to the royal sage: ‘Sire, you should know that the celestial wheel treasure has disappeared.’
Evaṁ vutte, bhikkhave, rājisi rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: ‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ. Iṅgha tvaṁ, tāta, ariye cakkavattivatte vattāhi. Ṭhānaṁ kho panetaṁ vijjati, yaṁ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūran’ti.
When this was said, the royal sage said to the anointed noble king: ‘Do not be displeased, dear boy, at the disappearance of the celestial wheel treasure; do not experience sorrow. For the celestial wheel treasure is not an ancestral inheritance of yours. Come now, dear boy, fulfill the noble duty of a wheel-turning monarch. For it is possible that, as you fulfill the noble duty of a wheel-turning monarch, on the fifteenth day of the lunar fortnight of Uposatha, having bathed your head and observed the eight precepts, while standing on the upper terrace of your royal palace, the celestial wheel treasure with a thousand spokes and a nave will appear to you, complete in every aspect.’
2.1. The Noble Duty of a Wheel-Turning Monarch
‘Katamaṁ pana taṁ, deva, ariyaṁ cakkavattivattan’ti?
‘And what, sire, is the noble duty of a wheel-turning monarch?’
‘Tena hi tvaṁ, tāta, dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahassu antojanasmiṁ balakāyasmiṁ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi.
‘In that case, dear boy, relying on the Dhamma alone, honoring the Dhamma, respecting the Dhamma, revering the Dhamma, paying homage to the Dhamma, esteeming the Dhamma, with the Dhamma as your standard, the Dhamma as your banner, with the Dhamma as your authority, provide just protection, defense, and guardianship for the people of your household, for your armed forces, for the nobles, your vassals, for the brahmins and householders, for the town and country folk, for ascetics and brahmins, and for beasts and birds. And let no wrongdoing prevail in your realm, dear boy. And whoever in your realm is destitute, provide them with financial support.
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, te kālena kālaṁ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi: “kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti? Tesaṁ sutvā yaṁ akusalaṁ taṁ abhinivajjeyyāsi, yaṁ kusalaṁ taṁ samādāya vatteyyāsi.
And whatever ascetics and brahmins in your realm refrain from intoxication and negligence, are established in patience and gentleness, each taming themselves, calming themselves, and completely quenching themselves: approach them from time to time, inquire of them, and consult them: “What, venerable sirs, is wholesome? What is unwholesome? What is blameworthy? What is blameless? What should be practiced? What should not be practiced? What action, if performed, will lead to my harm and suffering for a long time? Or what action, if performed, will lead to my welfare and happiness for a long time?” Having heard them, you should avoid what is unwholesome and undertake and practice what is wholesome.
Idaṁ kho, tāta, taṁ ariyaṁ cakkavattivattan’ti.
This, dear boy, is the noble duty of a wheel-turning monarch.’
2.2. The Appearance of the Wheel Treasure
‘Evaṁ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti.
‘Yes, your majesty,’ the anointed noble king replied to the royal sage, and he lived fulfilling the noble duty of a wheel-turning monarch.
Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. Disvāna rañño khattiyassa muddhābhisittassa etadahosi: ‘sutaṁ kho pana metaṁ—yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. Assaṁ nu kho ahaṁ rājā cakkavattī’ti.
As he was fulfilling the noble duty of a wheel-turning monarch, on the fifteenth day of the lunar fortnight of Uposatha, having bathed his head and observed the eight precepts, while standing on the upper terrace of his royal palace, the celestial wheel treasure with a thousand spokes and a nave appeared to him, complete in every aspect. Seeing it, the anointed noble king thought: ‘I have heard: “When the celestial wheel treasure with a thousand spokes and a nave complete in every aspect appears to an anointed noble king who has bathed his head, observed the eight precepts on the fifteenth day of the lunar fortnight of Uposatha as he stands on the upper terrace of his royal palace, he becomes a wheel-turning monarch.” Am I then a wheel-turning monarch?’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: ‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti.
Then the anointed noble king rose from his seat, arranged his outer robe over one shoulder, took a water vessel in his left hand, and with his right hand sprinkled water over the wheel treasure, saying: ‘Roll forth, auspicious wheel treasure! Conquer, auspicious wheel treasure!’
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja, svāgataṁ te mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.
Then that wheel treasure rolled forth toward the eastern quarter, and the wheel-turning king followed behind it with his fourfold army. In whatever region the wheel treasure came to a halt, there the wheel-turning king took up residence with his fourfold army. And the rival kings in the eastern quarter approached the wheel-turning king; having approached, they said to the wheel-turning king: ‘Come, great king! Welcome, great king! All this is yours, great king; instruct us, great king.’ The wheel-turning king said: ‘Living beings are not to be killed. What is not given is not to be taken. Sexual misconduct is not to be committed. False speech is not to be spoken. Intoxicants are not to be consumed. And enjoy your wealth as you did before.’ And the rival kings in the eastern quarter became vassals to the wheel-turning king.
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe… dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.
Then that wheel treasure plunged into the eastern ocean, emerged, and rolled forth toward the southern quarter ... having plunged into the southern ocean, emerged, and rolled forth toward the western quarter, and the wheel-turning king followed behind it with his fourfold army. In whatever region the wheel treasure came to a halt, there the wheel-turning king took up residence with his fourfold army. And the rival kings in the western quarter approached the wheel-turning king; having approached, they said to the wheel-turning king: ‘Come, great king! Welcome, great king! All this is yours, great king; instruct us, great king.’ The wheel-turning king said: ‘Living beings are not to be killed. What is not given is not to be taken. Sexual misconduct is not to be committed. False speech is not to be spoken. Intoxicants are not to be consumed. And enjoy your wealth as you did before.’ And the rival kings in the western quarter became vassals to the wheel-turning king.
Atha kho taṁ, bhikkhave, cakkaratanaṁ pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: ‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha: ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.
Then that wheel treasure plunged into the western ocean, emerged, and rolled forth toward the northern quarter, and the wheel-turning king followed behind it with his fourfold army. In whatever region the wheel treasure came to a halt, there the wheel-turning king took up residence with his fourfold army. And the rival kings in the northern quarter approached the wheel-turning king; having approached, they said to the wheel-turning king: ‘Come, great king! Welcome, great king! All this is yours, great king; instruct us, great king.’ The wheel-turning king said: ‘Living beings are not to be killed. What is not given is not to be taken. Sexual misconduct is not to be committed. False speech is not to be spoken. Intoxicants are not to be consumed. And enjoy your wealth as you did before.’ And the rival kings in the northern quarter became vassals to the wheel-turning king.
Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño cakkavattissa antepuraṁ upasobhayamānaṁ.
Then that wheel treasure, having conquered the earth right up to its ocean boundaries, returned to that very royal capital and stood before the gate of the wheel-turning king’s inner palace at the entrance to the hall of justice, as if fixed to an axle, adorning the inner palace of the wheel-turning king.
3. The Second and Subsequent Wheel-Turning Monarchs
Dutiyopi kho, bhikkhave, rājā cakkavattī …pe… tatiyopi kho, bhikkhave, rājā cakkavattī … catutthopi kho, bhikkhave, rājā cakkavattī … pañcamopi kho, bhikkhave, rājā cakkavattī … chaṭṭhopi kho, bhikkhave, rājā cakkavattī … sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: ‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño cakkavattissa paccassosi. Addasā kho, bhikkhave, so puriso bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ. Disvāna yena rājā cakkavattī tenupasaṅkami; upasaṅkamitvā rājānaṁ cakkavattiṁ etadavoca: ‘yagghe, deva, jāneyyāsi, dibbaṁ te cakkaratanaṁ osakkitaṁ ṭhānā cutan’ti?
A second wheel-turning king too ... a third ... a fourth ... a fifth ... a sixth ... and a seventh wheel-turning king, after many years, many centuries, many millennia had passed, addressed a certain man: ‘When, my good man, you see that the celestial wheel treasure has slipped down, shifted from its place, then report it to me.’ ‘Yes, your majesty,’ that man replied to the wheel-turning king. After many years, many centuries, many millennia had passed, that man saw that the celestial wheel treasure had slipped down, shifted from its place. Seeing this, he approached the wheel-turning king; having approached, he said to the wheel-turning king: ‘Sire, you should know that your celestial wheel treasure has slipped down, shifted from its place.’
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ, ṭhānā cutaṁ, sutaṁ kho pana metaṁ— yassa rañño cakkavattissa dibbaṁ cakkaratanaṁ osakkati, ṭhānā cavati, na dāni tena raññā ciraṁ jīvitabbaṁ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ, ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.
Then the wheel-turning king summoned the eldest prince and said: ‘Dear prince, it is said that my celestial wheel treasure has slipped down, shifted from its place. And I have heard: “When the celestial wheel treasure of a wheel-turning king slips down, shifts from its place, that king does not have long to live.” Human pleasures have been enjoyed by me; now it is time for me to seek celestial pleasures. Come, dear prince, take charge of this earth bounded by the ocean. As for me, having shaved off my hair and beard and donned the ochre robes, I will go forth from the household life into homelessness.’
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi.
Then the wheel-turning king, having properly instructed the eldest prince in royal governance, shaved off his hair and beard, donned the ochre robes, and went forth from the household life into homelessness. And one week after the royal sage had gone forth, the celestial wheel treasure disappeared.
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: ‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti? Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṁvedesi; no ca kho rājisiṁ upasaṅkamitvā ariyaṁ cakkavattivattaṁ pucchi. So samateneva sudaṁ janapadaṁ pasāsati. Tassa samatena janapadaṁ pasāsato pubbenāparaṁ janapadā na pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ.
Then a certain man approached the anointed noble king; having approached, he said to the anointed noble king: ‘Sire, you should know that the celestial wheel treasure has disappeared.’ At the disappearance of the celestial wheel treasure, the anointed noble king was displeased and experienced sorrow; but he did not approach the royal sage and ask about the noble duty of a wheel-turning monarch. Instead, he governed the realm solely by his own ideas. As he governed the realm by his own ideas, the territories did not prosper in the previous manner, as they had under previous kings who fulfilled the noble duty of a wheel-turning monarch.
Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavocuṁ: ‘na kho te, deva, samatena sudaṁ janapadaṁ pasāsato pubbenāparaṁ janapadā pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ. Saṁvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṁ ariyaṁ cakkavattivattaṁ dhārema. Iṅgha tvaṁ, deva, amhe ariyaṁ cakkavattivattaṁ puccha. Tassa te mayaṁ ariyaṁ cakkavattivattaṁ puṭṭhā byākarissāmā’ti.
Then the ministers, courtiers, treasury officers, bodyguards, gatekeepers, and counselors gathered and said to the anointed noble king: ‘Sire, as you govern the realm by your own ideas, the territories do not prosper in the previous manner, as they had under previous kings who fulfilled the noble duty of a wheel-turning monarch. There are in your realm, sire, ministers, courtiers, treasury officers, bodyguards, gatekeepers, and counselors—both ourselves and others—who preserve the noble duty of a wheel-turning monarch. Come, sire, ask us about the noble duty of a wheel-turning monarch! Being questioned, we will explain it to you.’
4. The Decline of Lifespan, Beauty, and Morality
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṁ cakkavattivattaṁ pucchi. Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu. Tesaṁ sutvā dhammikañhi kho rakkhāvaraṇaguttiṁ saṁvidahi, no ca kho adhanānaṁ dhanamanuppadāsi. Adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi.
Then the anointed noble king assembled the ministers, courtiers, treasury officers, bodyguards, gatekeepers, and counselors, and asked them about the noble duty of a wheel-turning monarch. Questioned by him, they explained the noble duty of a wheel-turning monarch. Having heard them, he provided just protection, defense, and guardianship, but he did not give financial support to the destitute. With no financial support being given to the destitute, poverty grew rampant.
Dāliddiye vepullaṁ gate aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
When poverty had grown rampant, a certain man took what was not given from others, which was regarded as theft. They seized him and brought him before the anointed noble king; having brought him, they said: ‘Sire, this man took what was not given from others, which was regarded as theft.’
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
When this was said the anointed noble king said to that man: ‘Is it true, my good man, that you took what was not given from others, which was regarded as theft?’
‘Saccaṁ, devā’ti.
‘It is true, sire.’
‘Kiṁ kāraṇā’ti?
‘For what reason?’
‘Na hi, deva, jīvāmī’ti.
‘Because I have no livelihood, sire.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti.
Then the anointed noble king gave financial support to that man, saying: ‘With this financial support, my good man, maintain your own livelihood, support your mother and father, support your wife and children, engage in business, and establish an uplifting offering for ascetics and brahmins—one that is conducive to heaven, ripens in happiness, and leads to a heavenly world.’
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
‘Yes, your majesty,’ that man replied to the anointed noble king.
Aññataropi kho, bhikkhave, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
Then another man too took what was not given from others, which was regarded as theft. They seized him and brought him before the anointed noble king; having brought him, they said: ‘Sire, this man took what was not given from others, which was regarded as theft.’
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
When this was said the anointed noble king said to that man: ‘Is it true, my good man, that you took what was not given from others, which was regarded as theft?’
‘Saccaṁ, devā’ti.
‘It is true, sire.’
‘Kiṁ kāraṇā’ti?
‘For what reason?’
‘Na hi, deva, jīvāmī’ti.
‘Because I have no livelihood, sire.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: ‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti.
Then the anointed noble king gave financial support to that man, saying: ‘With this financial support, my good man, maintain your own livelihood, support your mother and father, support your wife and children, engage in business, and establish an uplifting offering for ascetics and brahmins—one that is conducive to heaven, ripens in happiness, and leads to a heavenly world.’
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
‘Yes, your majesty,’ that man replied to the anointed noble king.
Assosuṁ kho, bhikkhave, manussā: ‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, tesaṁ rājā dhanamanuppadetī’ti. Sutvāna tesaṁ etadahosi: ‘yannūna mayampi paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyeyyāmā’ti. Atha kho, bhikkhave, aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
People heard: ‘It is said that whoever takes what is not given from others through theft is given financial support by the king!’ Hearing this, they thought: ‘What if we too were to take what is not given from others through theft?’ Then another man took what was not given from others through theft.
Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
They seized him and brought him before the anointed noble king; having brought him, they said: ‘Sire, this man took what was not given from others, which was regarded as theft.’
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
When this was said the anointed noble king said to that man: ‘Is it true, my good man, that you took what was not given from others, which was regarded as theft?’
‘Saccaṁ, devā’ti.
‘It is true, sire.’
‘Kiṁ kāraṇā’ti?
‘For what reason?’
‘Na hi, deva, jīvāmī’ti.
‘Because I have no livelihood, sire.’
Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi: ‘sace kho ahaṁ yo yo paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṁ adinnādānaṁ pavaḍḍhissati. Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti.
Then it occurred to the anointed noble king: ‘If I give financial support to whoever takes what is not given from others through theft, theft will only increase. What if I make an absolute end of this man, cut him down at the root, and have him beheaded?’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi: ‘tena hi, bhaṇe, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhetha, mūlaghaccaṁ karotha, sīsamassa chindathā’ti.
Then the anointed noble king commanded his men: ‘In that case, men, bind this man’s arms tightly behind his back with a strong rope, shave his head bald, parade him to the harsh sound of a drum from street to street and crossroad to crossroad, take him out through the southern gate, and to the south of the city make an absolute end of him, cut him down at the root, and cut off his head!’
‘Evaṁ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhesuṁ, mūlaghaccaṁ akaṁsu, sīsamassa chindiṁsu.
‘Yes, your majesty,’ those men replied to the anointed noble king. They bound the man’s arms tightly behind his back with a strong rope, shaved his head bald, paraded him to the harsh sound of a drum from street to street and crossroad to crossroad, took him out through the southern gate, and to the south of the city made an absolute end of him, cut him down at the root, and cut off his head.
Assosuṁ kho, bhikkhave, manussā: ‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, te rājā sunisedhaṁ nisedheti, mūlaghaccaṁ karoti, sīsāni tesaṁ chindatī’ti. Sutvāna tesaṁ etadahosi: ‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti. Te tiṇhāni satthāni kārāpesuṁ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṁsu kātuṁ, nigamaghātampi upakkamiṁsu kātuṁ, nagaraghātampi upakkamiṁsu kātuṁ, panthaduhanampi upakkamiṁsu kātuṁ. Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti.
People heard: ‘It is said that whoever takes what is not given from others through theft is made an absolute end of by the king, cut down at the root, and beheaded!’ Hearing this, they thought: ‘What if we have sharp swords made, and when we take what is not given from others through theft, we make an absolute end of them, cut them down at the root, and cut off their heads?’ So they had sharp swords made, and having done so, they began raiding villages, raiding towns, raiding cities, and committing highway robbery. And from whomever they took what was not given through theft, they made an absolute end of them, cut them down at the root, and cut off their heads.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi, dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ asītivassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā ahesuṁ.
Thus when financial support was not given to the destitute, poverty grew rampant; when poverty grew rampant, stealing grew rampant; when stealing grew rampant, the use of weapons grew rampant; when the use of weapons grew rampant, killing living beings grew rampant. As killing living beings grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was eighty thousand years had a lifespan of only forty thousand years.
Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aggahesuṁ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: ‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
Among humans with a lifespan of forty thousand years a certain man took what was not given from others through theft. They seized him and brought him before the anointed noble king; having brought him, they said: ‘Sire, this man took what was not given from others, which was regarded as theft.’
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: ‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
When this was said the anointed noble king said to that man: ‘Is it true, my good man, that you took what was not given from others, which was regarded as theft?’
‘Na hi, devā’ti sampajānamusā abhāsi.
‘No, sire!’ he lied knowingly.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ cattārīsavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā ahesuṁ.
Thus when financial support was not given to the destitute, poverty grew rampant; when poverty grew rampant, stealing grew rampant; when stealing grew rampant, the use of weapons grew rampant; when the use of weapons grew rampant, killing living beings grew rampant; when killing living beings grew rampant, lying grew rampant. As lying grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was forty thousand years had a lifespan of only twenty thousand years.
Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. Tamenaṁ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi: ‘itthannāmo, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti pesuññamakāsi.
Among humans with a lifespan of twenty thousand years a certain man took what was not given from others through theft. Another man reported him to the anointed noble king, saying: ‘Sire, the man named so-and-so took what was not given from others through theft’—thus engaging in divisive speech.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vīsativassasahassāyukānaṁ manussānaṁ dasavassasahassāyukā puttā ahesuṁ.
Thus when financial support was not given to the destitute, poverty grew rampant; when poverty grew rampant, stealing grew rampant; when stealing grew rampant, the use of weapons grew rampant; when the use of weapons grew rampant, killing living beings grew rampant; when killing living beings grew rampant, lying grew rampant; when lying grew rampant, divisive speech grew rampant. As divisive speech grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was twenty thousand years had a lifespan of only ten thousand years.
Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṁ dāresu cārittaṁ āpajjiṁsu.
Among humans with a lifespan of ten thousand years some beings were beautiful and some were ugly. There, the ugly beings, coveting the beautiful beings, committed misconduct with the wives of others.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ dasavassasahassāyukānaṁ manussānaṁ pañcavassasahassāyukā puttā ahesuṁ.
Thus when financial support was not given to the destitute, poverty grew rampant ... sexual misconduct grew rampant. As sexual misconduct grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was ten thousand years had a lifespan of only five thousand years.
Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṁsu— pharusāvācā samphappalāpo ca. Dvīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasahassāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṁ.
Among humans with a lifespan of five thousand years two qualities grew rampant: harsh speech and frivolous chatter. As these two qualities grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was five thousand years had a lifespan of only two and a half thousand years for some, and two thousand years for others.
Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṁsu. Abhijjhābyāpādesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasahassāyukānaṁ manussānaṁ vassasahassāyukā puttā ahesuṁ.
Among humans with a lifespan of two and a half thousand years craving and ill will grew rampant. As craving and ill will grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was two and a half thousand years had a lifespan of only one thousand years.
Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ.
Among humans with a lifespan of one thousand years, wrong view grew rampant. As wrong view grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was one thousand years had a lifespan of only five hundred years.
Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu— adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasatāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṁ.
Among humans with a lifespan of five hundred years, three qualities grew rampant: illicit desire, unbalanced greed, and wrongdoing. As these three qualities grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was five hundred years had a lifespan of only two and a half hundred years for some, and two hundred years for others.
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṁsu. Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.
Among humans with a lifespan of two and a half hundred years, these qualities grew rampant: lack of filial respect for mothers, lack of filial respect for fathers, lack of respect for ascetics, lack of respect for brahmins, and lack of honoring the elders in the family.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi. Adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi. Pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi. Musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi. Pisuṇāya vācāya vepullaṁ gatāya kāmesumicchācāro vepullamagamāsi. Kāmesumicchācāre vepullaṁ gate dve dhammā vepullamagamaṁsu, pharusā vācā samphappalāpo ca. Dvīsu dhammesu vepullaṁ gatesu abhijjhābyāpādā vepullamagamaṁsu. Abhijjhābyāpādesu vepullaṁ gatesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṁ gatāya tayo dhammā vepullamagamaṁsu, adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ.
Thus when financial support was not given to the destitute, poverty grew rampant; when poverty grew rampant, stealing grew rampant; when stealing grew rampant, the use of weapons grew rampant; when the use of weapons grew rampant, killing living beings grew rampant; when killing living beings grew rampant, lying grew rampant; when lying grew rampant, divisive speech grew rampant; when divisive speech grew rampant, sexual misconduct grew rampant; when sexual misconduct grew rampant, two qualities grew rampant: harsh speech and frivolous chatter; when these two qualities grew rampant, craving and ill will grew rampant; when craving and ill will grew rampant, wrong view grew rampant; when wrong view grew rampant, three qualities grew rampant: illicit desire, unbalanced greed, and wrongdoing; when these three qualities grew rampant, these qualities grew rampant: lack of filial respect for mothers, lack of filial respect for fathers, lack of respect for ascetics, lack of respect for brahmins, and lack of honoring the elders in the family. As these qualities grew rampant, the lifespan of those beings declined and their beauty declined. With the decline of their lifespan and beauty, the children of humans whose lifespan was two and a half hundred years had a lifespan of only one hundred years.
5. The Era of the Ten-Year Lifespan
Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ. Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ; evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati.
There will come a time when the children of these humans will have a lifespan of only ten years. Among humans with a ten-year lifespan, girls of five years will be eligible for marriage. Among humans with a ten-year lifespan, these flavors will disappear, namely: ghee, fresh butter, oil, honey, molasses, and salt. Among humans with a ten-year lifespan, coarse grain will be the finest food. Just as today fine rice and meat is considered the finest food, so too, among humans with a ten-year lifespan, coarse grain will be the finest food.
Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṁ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti. Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako. Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṁsā ca; evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca.
Among humans with a ten-year lifespan, the ten wholesome courses of action will entirely disappear, and the ten unwholesome courses of action will blazingly prevail. Among humans with a ten-year lifespan, there will not even be the word ‘wholesome,’ let alone anyone who does what is wholesome. Those who lack filial respect for mother and father, lack respect for ascetics and brahmins, and do not honor the elders of the family will be revered and praised. Just as today those who respect mother and father, respect ascetics and brahmins, and honor the elders of the family are revered and praised; so too, among humans with a ten-year lifespan, those who lack filial respect for mother and father, lack respect for ascetics and brahmins, and do not honor the elders of the family will be revered and praised.
Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
Among humans with a ten-year lifespan, there will be no recognition of ‘mother,’ ‘maternal aunt,’ ‘maternal uncle’s wife,’ ‘teacher’s wife,’ or ‘the wives of elders.’ The world will fall into confusion, promiscuity, like goats, sheep, chickens, pigs, dogs, and jackals.
Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ; evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.
Among humans with a ten-year lifespan, fierce hostility will arise toward one another, fierce ill will, fierce malice, and thoughts of murder. Mother toward child and child toward mother; father toward child and child toward father; brother toward sister and sister toward brother: fierce hostility will arise, fierce ill will, fierce malice, and thoughts of murder. Just as a hunter on seeing a deer feels fierce hostility, fierce ill will, fierce malice, and thoughts of murder, so too, among humans with a ten-year lifespan, fierce hostility will arise toward one another, fierce ill will, fierce malice, and thoughts of murder.
Dasavassāyukesu, bhikkhave, manussesu sattāhaṁ satthantarakappo bhavissati. Te aññamaññamhi migasaññaṁ paṭilabhissanti. Tesaṁ tiṇhāni satthāni hatthesu pātubhavissanti. Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṁ jīvitā voropessanti.
Among humans with a ten-year lifespan, there will be a seven-day sword-interval period. They will perceive one another as wild beasts. Sharp swords will appear in their hands. With those sharp swords, crying ‘This is a beast! This is a beast!’ they will slaughter one another.
Atha kho tesaṁ, bhikkhave, sattānaṁ ekaccānaṁ evaṁ bhavissati: ‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. Te tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā sattāhaṁ vanamūlaphalāhārā yāpessanti.
Then it will occur to some beings: ‘Let us not harm anyone, nor let anyone harm us! What if we enter thick grass, jungle thickets, tree hollows, impassable river ravines, or mountain chasms, and survive on forest roots and fruits?’ They will enter thick grass, jungle thickets, tree hollows, impassable river ravines, or mountain chasms, and survive for seven days on forest roots and fruits.
Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti: ‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.
At the end of those seven days, emerging from the thick grass, jungle thickets, tree hollows, impassable river ravines, and mountain chasms, they will embrace one another, weeping together and comforting one another, crying: ‘How wonderful, good being, you are alive! How wonderful, good being, you are alive!’
6. The Growth of Lifespan and Beauty
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: ‘mayaṁ kho akusalānaṁ dhammānaṁ samādānahetu evarūpaṁ āyataṁ ñātikkhayaṁ pattā. Yannūna mayaṁ kusalaṁ kareyyāma. Kiṁ kusalaṁ kareyyāma? Yannūna mayaṁ pāṇātipātā virameyyāma, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te pāṇātipātā viramissanti, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ dasavassāyukānaṁ manussānaṁ vīsativassāyukā puttā bhavissanti.
Then it will occur to those beings: ‘It is because of undertaking unwholesome qualities that we have suffered such extensive destruction of our kin. What if we do what is wholesome? What wholesome deed should we do? What if we refrain from killing living beings, and undertake and practice this wholesome quality?’ They will refrain from killing living beings, and undertake and practice this wholesome quality. Because of undertaking wholesome qualities, their lifespan will increase and their beauty will increase. With the increase of their lifespan and beauty, the children of humans with a ten-year lifespan will live for twenty years.
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: ‘mayaṁ kho kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma. Yannūna mayaṁ bhiyyoso mattāya kusalaṁ kareyyāma. Kiṁ kusalaṁ kareyyāma? Yannūna mayaṁ adinnādānā virameyyāma … kāmesumicchācārā virameyyāma … musāvādā virameyyāma … pisuṇāya vācāya virameyyāma … pharusāya vācāya virameyyāma … samphappalāpā virameyyāma … abhijjhaṁ pajaheyyāma … byāpādaṁ pajaheyyāma … micchādiṭṭhiṁ pajaheyyāma … tayo dhamme pajaheyyāma— adhammarāgaṁ visamalobhaṁ micchādhammaṁ … yannūna mayaṁ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vattissanti.
Then it will occur to those beings: ‘Because of undertaking wholesome qualities, our lifespan is increasing and our beauty is increasing. What if we do wholesome deeds to an even greater degree? What wholesome deed should we do? What if we refrain from stealing ... refrain from sexual misconduct ... refrain from lying ... refrain from divisive speech ... refrain from harsh speech ... refrain from frivolous chatter ... give up covetousness ... give up ill will ... give up wrong view ... give up three qualities: illicit lust, perverse greed, and wrong doctrine ... What if we show filial respect for mothers, show filial respect for fathers, respect ascetics, respect brahmins, and honor the elders in the family, undertaking and practicing this wholesome quality?’ They will show filial respect for mothers and fathers, respect ascetics and brahmins, and honor the elders in the family, undertaking and practicing this wholesome quality.
Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ vīsativassāyukānaṁ manussānaṁ cattārīsavassāyukā puttā bhavissanti … cattārīsavassāyukānaṁ manussānaṁ asītivassāyukā puttā bhavissanti … asītivassāyukānaṁ manussānaṁ saṭṭhivassasatāyukā puttā bhavissanti … saṭṭhivassasatāyukānaṁ manussānaṁ vīsatitivassasatāyukā puttā bhavissanti … vīsatitivassasatāyukānaṁ manussānaṁ cattārīsachabbassasatāyukā puttā bhavissanti. Cattārīsachabbassasatāyukānaṁ manussānaṁ dvevassasahassāyukā puttā bhavissanti … dvevassasahassāyukānaṁ manussānaṁ cattārivassasahassāyukā puttā bhavissanti … cattārivassasahassāyukānaṁ manussānaṁ aṭṭhavassasahassāyukā puttā bhavissanti … aṭṭhavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā bhavissanti … vīsativassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā bhavissanti … cattārīsavassasahassāyukānaṁ manussānaṁ asītivassasahassāyukā puttā bhavissanti … asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti.
Because of undertaking wholesome qualities, their lifespan will increase and their beauty will increase. With the increase of their lifespan and beauty, the children of humans with a twenty-year lifespan will live for forty years ... eighty years ... one hundred and sixty years ... three hundred and twenty years ... six hundred and forty years ... two thousand years ... four thousand years ... eight thousand years ... twenty thousand years ... forty thousand years ... and the children of humans with a forty-thousand-year lifespan will have a lifespan of eighty thousand years. Among humans with an eighty-thousand-year lifespan, girls of five hundred years will be eligible for marriage.
7. The Appearance of King Saṅkha
Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṁ, jarā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni.
Among humans with an eighty-thousand-year lifespan, there will be only three afflictions: desire, hunger, and old age. Among humans with an eighty-thousand-year lifespan, this Jambudīpa will be successful and prosperous, with villages, towns, and royal capitals so close that a cock could fly from one to the next. Among humans with an eighty-thousand-year lifespan, this Jambudīpa will be crowded with people like Avīci, just like a forest of reeds or a thicket of canes. Among humans with an eighty-thousand-year lifespan, this city of Varanasi will be a royal capital named Ketumati, successful, prosperous, populous, crowded with people, and well supplied with food. Among humans with an eighty-thousand-year lifespan, there will be eighty-four thousand cities in this Jambudīpa, headed by the royal capital of Ketumati.
Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavissanti, seyyathidaṁ— cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati.
Among humans with an eighty-thousand-year lifespan, in the royal capital of Ketumati, a king named Saṅkha will arise, a wheel-turning monarch, a righteous king ruling by the Dhamma, a conqueror of the four quarters, who has established stability in the realm, endowed with the seven treasures. He will have these seven treasures, namely: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the counselor treasure as the seventh. Moreover, he will have more than a thousand sons who are valiant, heroic, able to crush the armies of their enemies. Having conquered this earth bounded by the ocean without rod or sword, solely through the Dhamma, he will rule over it.
8. The Arising of the Buddha Metteyya
Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. Seyyathāpāhametarahi loke uppanno arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedemi. So dhammaṁ desessati ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessati; seyyathāpāhametarahi dhammaṁ desemi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi.
Among humans with an eighty-thousand-year lifespan, a Blessed One named Metteyya will arise in the world, an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One; just as I now have arisen in the world, an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He will declare this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, its rulers and people, which he has personally realized with direct knowledge; just as I now declare this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, its rulers and people, which I have personally realized with direct knowledge. He will teach the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and reveal a spiritual life that is entirely perfect and pure; just as I now teach the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and reveal a spiritual life that is entirely perfect and pure. He will guide a Saṅgha of many thousands of bhikkhus, just as I now guide a Saṅgha of many hundreds of bhikkhus.
Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. Taṁ yūpaṁ ussāpetvā ajjhāvasitvā taṁ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ dānaṁ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. So evaṁ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati.
Then King Saṅkha will re-erect the palace pillar that was built by King Mahāpanāda, live in it, and then relinquish it and give it away; having given gifts to ascetics, brahmins, the destitute, wayfarers, mendicants, and beggars, he will shave off his hair and beard, don the ochre robes, and go forth from the household life into homelessness in the presence of the Blessed One Metteyya, the Arahant, the perfectly Awakened One. Having thus gone forth, living alone, secluded, diligent, resolute, and with continuous effort, not long after, he will realize with direct knowledge and attain in that very life the unsurpassed culmination of the spiritual life, for the sake of which sons of good families rightly go forth from the household life into homelessness.
Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.
Dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. And how, does a bhikkhu dwell as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and mindful, having removed craving and distress with regard to the world; he dwells observing felt experience in and of itself ... the mind in and of itself ... mental qualities in and of themselves, with continuous effort, clearly aware and mindful, having removed craving and distress with regard to the world. In this way, a bhikkhu dwells as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge.
9. The Growth of a Bhikkhu’s Lifespan, Beauty, and Happiness
Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha.
Wander in your own resort, your own ancestral domain. Wandering in your own resort, your own ancestral domain, you will grow in lifespan, you will grow in beauty, you will grow in happiness, you will grow in wealth, and you will grow in strength.
Kiñca, bhikkhave, bhikkhuno āyusmiṁ? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesaṁ catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Idaṁ kho, bhikkhave, bhikkhuno āyusmiṁ.
And what is a bhikkhu’s lifespan? Here, a bhikkhu cultivates the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort. He cultivates the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort. He cultivates the basis of psychic power that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort. He cultivates the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort. Because he has cultivated and frequently practiced these four bases of psychic power, if he wishes, he could live for an aeon or for the remainder of an aeon. This is a bhikkhu’s lifespan.
Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ.
And what is a bhikkhu’s beauty? Here, a bhikkhu is virtuous, dwells restrained with the restraint of the moral code of conduct, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. This is a bhikkhu’s beauty.
Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho, bhikkhave, bhikkhuno, sukhasmiṁ.
And what is a bhikkhu’s happiness? Here, a bhikkhu, entirely secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure; with the settling of thought and examination, he enters and dwells in the second jhāna ... the third jhāna ... the fourth jhāna. This is a bhikkhu’s happiness.
Kiñca, bhikkhave, bhikkhuno bhogasmiṁ? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Idaṁ kho, bhikkhave, bhikkhuno bhogasmiṁ.
And what is a bhikkhu’s wealth? Here, with a mind imbued with loving-kindness, a bhikkhu dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from affliction. With a mind imbued with compassion ... with a mind imbued with appreciative joy ... with a mind imbued with equanimity, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from affliction. This, is a bhikkhu’s wealth.
Kiñca, bhikkhave, bhikkhuno balasmiṁ? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ kho, bhikkhave, bhikkhuno balasmiṁ.
And what is a bhikkhu’s power? Here, with the wearing away of the taints, a bhikkhu dwells having personally realized with direct knowledge the complete wearing away of the taints, experiencing the taintless liberation of mind and liberation by wisdom in this very life. This is a bhikkhu’s power.
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ. Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhatī”ti.
I do not see any other single power that is so hard to overcome as this: namely, the power of Māra. It is because of undertaking wholesome qualities that this merit grows in this way.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.