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Long Discourses 26 – Dīgha Nikāya 26
DN 26 The Wheel-Turning Monarch – Cakkavattisutta
[Summary]
1. Taking Refuge in Oneself
1. Attadīpasaraṇatā
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Magadhans at Mātulā.
ekaṁ samayaṁ bhagavā magadhesu viharati mātulāyaṁ.
There the Buddha addressed the bhikkhū,
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū!”
“bhikkhavo”ti.
“Venerable sir,” they replied.
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Bhikkhū, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
And how does a bhikkhu do this?
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
They meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of feelings …
Vedanāsu vedanānupassī …pe…
mind …
citte cittānupassī …pe…
dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
That’s how a bhikkhu lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, caratha sake pettike visaye.
If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.
Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.
It is due to undertaking skillful qualities that this merit grows.
Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhati.
2. King Daḷhanemi
2. Daḷhanemicakkavattirājā
Once upon a time, bhikkhū, there was a king named Daḷhanemi who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Bhūtapubbaṁ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
He had the following seven treasures:
Tassimāni satta ratanāni ahesuṁ seyyathidaṁ—
the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies.
Parosahassaṁ kho panassa puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā.
After conquering this land girt by sea, he reigned by principle, without rod or sword.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.
Then, after many years, many hundred years, many thousand years had passed, King Daḷhanemi addressed one of his men,
Atha kho, bhikkhave, rājā daḷhanemi bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi:
‘My good man, when you see that the heavenly wheel-treasure has receded back from its place, please tell me.’
‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti.
‘Yes, Your Majesty,’ replied that man.
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi.
After many thousand years had passed, that man saw that the heavenly wheel-treasure had receded back from its place. So he went to King Daḷhanemi and said,
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:
‘Please sire, you should know that your heavenly wheel-treasure has receded back from its place.’
‘yagghe, deva, jāneyyāsi, dibbaṁ te cakkaratanaṁ osakkitaṁ ṭhānā cutan’ti.
So the king summoned the crown prince and said,
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:
‘Dear prince, my heavenly wheel-treasure has receded back from its place.
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ.
I’ve heard that
Sutaṁ kho pana metaṁ—
when this happens to a wheel-turning monarch, he does not have long to live.
yassa rañño cakkavattissa dibbaṁ cakkaratanaṁ osakkati ṭhānā cavati, na dāni tena raññā ciraṁ jīvitabbaṁ hotīti.
I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures.
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ.
Come, dear prince, rule this land surrounded by ocean!
Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja.
I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.
And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
Seven days later the heavenly wheel-treasure vanished.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi.
Then a certain man approached the newly anointed aristocrat king and said,
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca:
‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti.
At that the king was unhappy and experienced unhappiness.
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṁvedesi.
He went to the royal sage and said,
So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṁ etadavoca:
‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti.
When he said this, the royal sage said to him,
Evaṁ vutte, bhikkhave, rājisi rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca:
‘Don’t be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father.
‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ.
Come now, my dear, implement the noble duties of a wheel-turning monarch.
Iṅgha tvaṁ, tāta, ariye cakkavattivatte vattāhi.
If you do so, it’s possible that—on a fifteenth day sabbath, having bathed your head and gone upstairs in the royal longhouse to observe the sabbath—the heavenly wheel-treasure will appear to you, with a thousand spokes, with rim and hub, complete in every detail.’
Ṭhānaṁ kho panetaṁ vijjati, yaṁ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūran’ti.
2.1. The Noble Duties of a Wheel-Turning Monarch
2.1. Cakkavattiariyavatta
‘But sire, what are the noble duties of a wheel-turning monarch?’
‘Katamaṁ pana taṁ, deva, ariyaṁ cakkavattivattan’ti?
‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
‘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.
Do not let injustice prevail in the realm.
Mā ca te, tāta, vijite adhammakāro pavattittha.
Pay money to the penniless in the realm.
Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi.
And there are ascetics and brahmins in the realm who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask:
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, te kālena kālaṁ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi:
“Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”
“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?
Having heard them, you should reject what is unskillful and undertake and follow what is skillful.
Tesaṁ sutvā yaṁ akusalaṁ taṁ abhinivajjeyyāsi, yaṁ kusalaṁ taṁ samādāya vatteyyāsi.
These are the noble duties of a wheel-turning monarch.’
Idaṁ kho, tāta, taṁ ariyaṁ cakkavattivattan’ti.
2.2. The Wheel-Treasure Appears
2.2. Cakkaratanapātubhāva
‘Yes, Your Majesty,’ replied the new king to the royal sage. And he implemented the noble duties of a wheel-turning monarch.
‘Evaṁ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti.
While he was implementing them, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the royal longhouse to observe the sabbath.
Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa
And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail.
dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ.
Seeing this, the king thought,
Disvāna rañño khattiyassa muddhābhisittassa etadahosi:
‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
‘sutaṁ kho pana metaṁ—yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti.
Am I then a wheel-turning monarch?’
Assaṁ nu kho ahaṁ rājā cakkavattī’ti.
Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying,
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri:
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti.
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
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.
And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said,
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
‘ehi kho, mahārāja, svāgataṁ te mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti.
The wheel-turning monarch said,
Rājā cakkavattī evamāha:
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.
And so the opposing rulers of the eastern quarter became his vassals.
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe…
Having plunged into the southern ocean and emerged again, it rolled towards the west. …
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.
Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions.
Atha kho taṁ, bhikkhave, cakkaratanaṁ pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya.
In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.
And any opposing rulers of the northern quarter came to the wheel-turning monarch and said,
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti.
The wheel-turning monarch said,
Rājā cakkavattī evamāha:
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.
And so the rulers of the northern quarter became his vassals.
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño cakkavattissa antepuraṁ upasobhayamānaṁ.
3. On Subsequent Wheel-Turning Monarchs
3. Dutiyādicakkavattikathā
And for a second time,
Dutiyopi kho, bhikkhave, rājā cakkavattī …pe…
and a third,
tatiyopi kho, bhikkhave, rājā cakkavattī …
a fourth,
catutthopi kho, bhikkhave, rājā cakkavattī …
a fifth,
pañcamopi kho, bhikkhave, rājā cakkavattī …
a sixth,
chaṭṭhopi kho, bhikkhave, rājā cakkavattī …
and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince.
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?
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.
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
Seven days later the heavenly wheel-treasure vanished.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi.
Then a certain man approached the newly anointed aristocrat king and said,
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca:
‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti?
At that the king was unhappy and experienced unhappiness.
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṁvedesi;
But he didn’t go to the royal sage and ask about the noble duties of a wheel-turning monarch.
no ca kho rājisiṁ upasaṅkamitvā ariyaṁ cakkavattivattaṁ pucchi.
He just governed the country according to his own ideas.
So samateneva sudaṁ janapadaṁ pasāsati.
So governed, the nations did not prosper like before, as they had when former kings implemented the noble duties of a wheel-turning monarch.
Tassa samatena janapadaṁ pasāsato pubbenāparaṁ janapadā na pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ.
Then the ministers and counselors, the treasury officials, military officers, guardsmen, and advisers gathered and said to the king,
Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavocuṁ:
‘Sire, when governed according to your own ideas, the nations do not prosper like before, as they did when former kings implemented the noble duties of a wheel-turning monarch.
‘na kho te, deva, samatena sudaṁ janapadaṁ pasāsato pubbenāparaṁ janapadā pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ.
In your realm are found ministers and counselors, treasury officials, military officers, guardsmen, and advisers—both ourselves and others—who remember the noble duties of a wheel-turning monarch.
Saṁvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṁ ariyaṁ cakkavattivattaṁ dhārema.
Please, Your Majesty, ask us about the noble duties of a wheel-turning monarch.
Iṅgha tvaṁ, deva, amhe ariyaṁ cakkavattivattaṁ puccha.
We will answer you.’
Tassa te mayaṁ ariyaṁ cakkavattivattaṁ puṭṭhā byākarissāmā’ti.
4. On the Period of Decline
4. Āyuvaṇṇādiparihānikathā
So the anointed king asked the assembled ministers and counselors, treasury officials, military officers, guardsmen, and advisers about the noble duties of a wheel-turning monarch.
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṁ cakkavattivattaṁ pucchi.
And they answered him.
Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu.
But after listening to them, he didn’t provide just protection and security. Nor did he pay money to the penniless in the realm.
Tesaṁ sutvā dhammikañhi kho rakkhāvaraṇaguttiṁ saṁvidahi, no ca kho adhanānaṁ dhanamanuppadāsi.
And so poverty grew widespread.
Adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi.
When poverty was widespread, a certain person stole from others, with the intention to commit theft.
Dāliddiye vepullaṁ gate aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
They arrested him
Tamenaṁ aggahesuṁ.
and presented him to the king, saying,
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ:
‘Your Majesty, this person stole from others with the intention to commit theft.’
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
The king said to that person,
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca:
‘Is it really true, mister, that you stole from others with the intention to commit theft?’
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
‘It’s true, sire.’
‘Saccaṁ, devā’ti.
‘What was the reason?’
‘Kiṁ kāraṇā’ti?
‘Sire, I can’t survive.’
‘Na hi, deva, jīvāmī’ti.
So the king paid some money to that person, saying,
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi:
‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti.
‘Yes, Your Majesty,’ replied that man.
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
But then another man stole something from others.
Aññataropi kho, bhikkhave, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
They arrested him
Tamenaṁ aggahesuṁ.
and presented him to the king, saying,
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ:
‘Your Majesty, this person stole from others.’
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
The king said to that person,
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca:
‘Is it really true, mister, that you stole from others?’
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
‘It’s true, sire.’
‘Saccaṁ, devā’ti.
‘What was the reason?’
‘Kiṁ kāraṇā’ti?
‘Sire, I can’t survive.’
‘Na hi, deva, jīvāmī’ti.
So the king paid some money to that person, saying,
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi:
‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti.
‘Yes, Your Majesty,’ replied that man.
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
People heard about this:
Assosuṁ kho, bhikkhave, manussā:
‘It seems the king is paying money to anyone who steals from others!’
‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, tesaṁ rājā dhanamanuppadetī’ti.
It occurred to them,
Sutvāna tesaṁ etadahosi:
‘Why don’t we steal from others?’
‘yannūna mayampi paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyeyyāmā’ti.
So then another man stole something from others.
Atha kho, bhikkhave, aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
They arrested him
Tamenaṁ aggahesuṁ.
and presented him to the king, saying,
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ:
‘Your Majesty, this person stole from others.’
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
The king said to that person,
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca:
‘Is it really true, mister, that you stole from others?’
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
‘It’s true, sire.’
‘Saccaṁ, devā’ti.
‘What was the reason?’
‘Kiṁ kāraṇā’ti?
‘Sire, I can’t survive.’
‘Na hi, deva, jīvāmī’ti.
Then the king thought,
Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi:
‘If I pay money to anyone who steals from others, it will only increase the stealing.
‘sace kho ahaṁ yo yo paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṁ adinnādānaṁ pavaḍḍhissati.
I’d better make an end of this person, finish him off, and chop off his head.’
Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti.
Then he ordered his men,
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi:
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’
‘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.
‘Yes, Your Majesty,’ they replied, and did as he commanded.
‘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.
People heard about this:
Assosuṁ kho, bhikkhave, manussā:
‘It seems the king is chopping the head off anyone who steals from others!’
‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, te rājā sunisedhaṁ nisedheti, mūlaghaccaṁ karoti, sīsāni tesaṁ chindatī’ti.
It occurred to them,
Sutvāna tesaṁ etadahosi:
‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads.’
‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti.
They had sharp swords made. Then they started to make raids on villages, towns, and cities, and to infest the highways.
Te tiṇhāni satthāni kārāpesuṁ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṁsu kātuṁ, nigamaghātampi upakkamiṁsu kātuṁ, nagaraghātampi upakkamiṁsu kātuṁ, panthaduhanampi upakkamiṁsu kātuṁ.
And they chopped the heads off anyone they stole from.
Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti.
And so, bhikkhū, from not paying money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined.
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.
Those people lived for 80,000 years, but their children lived for 40,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ asītivassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā ahesuṁ.
Among the people who lived for 40,000 years, a certain person stole something from others.
Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
They arrested him
Tamenaṁ aggahesuṁ.
and presented him to the king, saying,
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ:
‘Your Majesty, this person stole from others.’
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti.
The king said to that person,
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca:
‘Is it really true, mister, that you stole from others?’
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti?
‘No, sire,’ he said, deliberately lying.
‘Na hi, devā’ti sampajānamusā abhāsi.
And so, bhikkhū, from not paying money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined.
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.
Those people who lived for 40,000 years had children who lived for 20,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ cattārīsavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā ahesuṁ.
Among the people who lived for 20,000 years, a certain person stole something from others.
Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi.
Someone else reported this to the king,
Tamenaṁ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi:
‘Your Majesty, such-and-such person stole from others,’ he said, going behind his back.
‘itthannāmo, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti pesuññamakāsi.
And so, bhikkhū, from not paying money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined.
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.
Those people who lived for 20,000 years had children who lived for 10,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vīsativassasahassāyukānaṁ manussānaṁ dasavassasahassāyukā puttā ahesuṁ.
Among the people who lived for 10,000 years, some were more beautiful than others.
Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā.
And the ugly beings, coveting the beautiful ones, committed adultery with others’ wives.
Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṁ dāresu cārittaṁ āpajjiṁsu.
And so, bhikkhū, from not paying money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined.
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for 10,000 years had children who lived for 5,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ dasavassasahassāyukānaṁ manussānaṁ pañcavassasahassāyukā puttā ahesuṁ.
Among the people who lived for 5,000 years, two things became widespread:
Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṁsu—
harsh speech and talking nonsense.
pharusāvācā samphappalāpo ca.
For the sentient beings among whom these two things were widespread, their lifespan and beauty declined.
Dvīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasahassāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṁ.
Among the people who lived for 2,500 years, desire and ill will became widespread.
Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṁsu.
For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined.
Abhijjhābyāpādesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for 2,500 years had children who lived for 1,000 years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasahassāyukānaṁ manussānaṁ vassasahassāyukā puttā ahesuṁ.
Among the people who lived for 1,000 years, wrong view became widespread.
Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi.
For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined.
Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for 1,000 years had children who lived for five hundred years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ.
Among the people who lived for five hundred years, three things became widespread:
Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu—
illicit desire, immoral greed, and wrong thoughts.
adhammarāgo visamalobho micchādhammo.
For the sentient beings among whom these three things were widespread, their lifespan and beauty declined.
Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasatāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṁ.
Among the people who lived for two hundred and fifty years, three things became widespread:
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṁsu.
lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family.
Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.
And so, bhikkhū, from not paying money to the penniless, all these things became widespread—poverty,
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi.
theft,
Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi.
swords,
Adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi.
killing,
Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi.
lying,
Pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi.
backbiting,
Musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi.
sexual misconduct,
Pisuṇāya vācāya vepullaṁ gatāya kāmesumicchācāro vepullamagamāsi.
harsh speech and talking nonsense,
Kāmesumicchācāre vepullaṁ gate dve dhammā vepullamagamaṁsu, pharusā vācā samphappalāpo ca.
desire and ill will,
Dvīsu dhammesu vepullaṁ gatesu abhijjhābyāpādā vepullamagamaṁsu.
wrong view,
Abhijjhābyāpādesu vepullaṁ gatesu micchādiṭṭhi vepullamagamāsi.
illicit desire, immoral greed, and wrong thoughts,
Micchādiṭṭhiyā vepullaṁ gatāya tayo dhammā vepullamagamaṁsu, adhammarāgo visamalobho micchādhammo.
and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family.
Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.
For the sentient beings among whom these things were widespread, their lifespan and beauty declined.
Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.
Those people who lived for two hundred and fifty years had children who lived for a hundred years.
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ.
5. When People Live for Ten Years
5. Dasavassāyukasamaya
There will come a time, bhikkhū, when these people will have children who live for ten years.
Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti.
Among the people who live for ten years, girls will be marriageable at five.
Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti.
The following flavors will disappear:
Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṁ—
ghee, butter, oil, honey, molasses, and salt.
sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ.
The best kind of food will be finger millet,
Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati.
just as fine rice with meat is the best kind of food today.
Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ;
evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati.
The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity.
Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṁ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti.
Those people will not even have the word ‘skillful’, still less anyone who does what is skillful.
Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako.
And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised,
Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca.
just as the opposite is venerated and praised today.
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.
There’ll be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.
Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā.
The world will become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Sambhedaṁ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder.
Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.
Even a mother will feel like this for her child, and the child for its mother,
Mātupi puttamhi puttassapi mātari;
father for child, child for father,
pitupi puttamhi puttassapi pitari;
brother for sister, and sister for brother.
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ.
They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing.
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 the people who live for ten years, there will be an interregnum of swords lasting seven days.
Dasavassāyukesu, bhikkhave, manussesu sattāhaṁ satthantarakappo bhavissati.
During that time they will see each other as beasts.
Te aññamaññamhi migasaññaṁ paṭilabhissanti.
Sharp swords will appear in their hands,
Tesaṁ tiṇhāni satthāni hatthesu pātubhavissanti.
with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a beast!’
Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṁ jīvitā voropessanti.
But then some of those beings will think,
Atha kho tesaṁ, bhikkhave, sattānaṁ ekaccānaṁ evaṁ bhavissati:
‘Let us neither be perpetrators nor victims! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’
‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti.
So that’s what they do.
Te tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā sattāhaṁ vanamūlaphalāhārā yāpessanti.
When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together in one voice and cry,
Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti:
‘How fantastic, dear being, you live! How fantastic, dear being, you live!’
‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.
6. The Period of Growth
6. Āyuvaṇṇādivaḍḍhanakathā
Then those beings will think,
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati:
‘It’s because we undertook unskillful things that we suffered such an extensive loss of our relatives.
‘mayaṁ kho akusalānaṁ dhammānaṁ samādānahetu evarūpaṁ āyataṁ ñātikkhayaṁ pattā.
We’d better do what’s skillful.
Yannūna mayaṁ kusalaṁ kareyyāma.
What skillful thing should we do?
Kiṁ kusalaṁ kareyyāma?
Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll live by it.’
Yannūna mayaṁ pāṇātipātā virameyyāma, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti.
So that’s what they do.
Te pāṇātipātā viramissanti, idaṁ kusalaṁ dhammaṁ samādāya vattissanti.
Because of undertaking this skillful thing, their lifespan and beauty will grow.
Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.
Those people who live for ten years will have children who live for twenty years.
Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ dasavassāyukānaṁ manussānaṁ vīsativassāyukā puttā bhavissanti.
Then those beings will think,
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati:
‘Because of undertaking this skillful thing, our lifespan and beauty are growing.
‘mayaṁ kho kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma.
Why don’t we do even more skillful things?
Yannūna mayaṁ bhiyyoso mattāya kusalaṁ kareyyāma.
What skillful thing should we do?
Kiṁ kusalaṁ kareyyāma?
Why don’t we refrain from stealing …
Yannūna mayaṁ adinnādānā virameyyāma …
sexual misconduct …
kāmesumicchācārā virameyyāma …
lying …
musāvādā virameyyāma …
backbiting …
pisuṇāya vācāya virameyyāma …
harsh speech …
pharusāya vācāya virameyyāma …
and talking nonsense.
samphappalāpā virameyyāma …
Why don’t we give up covetousness …
abhijjhaṁ pajaheyyāma …
ill will …
byāpādaṁ pajaheyyāma …
wrong view …
micchādiṭṭhiṁ pajaheyyāma …
three things:
tayo dhamme pajaheyyāma—
illicit desire, immoral greed, and wrong thoughts.
adhammarāgaṁ visamalobhaṁ micchādhammaṁ …
Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’
yannūna mayaṁ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti.
So that’s what they do.
Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vattissanti.
Because of undertaking this skillful thing, their lifespan and beauty will grow.
Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.
Those people who live for twenty years will have children who live for forty years.
Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ vīsativassāyukānaṁ manussānaṁ cattārīsavassāyukā puttā bhavissanti …
Those people who live for forty years will have children who live for eighty years,
cattārīsavassāyukānaṁ manussānaṁ asītivassāyukā puttā bhavissanti …
then a hundred and sixty years,
asītivassāyukānaṁ manussānaṁ saṭṭhivassasatāyukā puttā bhavissanti …
three hundred and twenty years,
saṭṭhivassasatāyukānaṁ manussānaṁ vīsatitivassasatāyukā puttā bhavissanti …
six hundred and forty years,
vīsatitivassasatāyukānaṁ manussānaṁ cattārīsachabbassasatāyukā puttā bhavissanti.
2,000 years,
Cattārīsachabbassasatāyukānaṁ manussānaṁ dvevassasahassāyukā puttā bhavissanti …
4,000 years,
dvevassasahassāyukānaṁ manussānaṁ cattārivassasahassāyukā puttā bhavissanti …
8,000 years,
cattārivassasahassāyukānaṁ manussānaṁ aṭṭhavassasahassāyukā puttā bhavissanti …
20,000 years,
aṭṭhavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā bhavissanti …
40,000 years,
vīsativassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā bhavissanti …
and finally 80,000 years.
cattārīsavassasahassāyukānaṁ manussānaṁ asītivassasahassāyukā puttā bhavissanti …
Among the people who live for 80,000 years, girls will be marriageable at five hundred.
asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti.
7. The Time of King Saṅkha
7. Saṅkharājauppatti
Among the people who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age.
Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṁ, jarā.
India will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo.
And the land will be as crowded as hell, just full of people, like a thicket of rushes or reeds.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā.
The royal capital will be our Benares, but renamed Ketumati. And it will be successful, prosperous, populous, full of people, with plenty of food.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
There will be 84,000 cities in India, with the royal capital of Ketumati foremost.
Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni.
And in the royal capital of Ketumati a king named Saṅkha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures.
Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
He will have the following seven treasures:
Tassimāni satta ratanāni bhavissanti, seyyathidaṁ—
the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
He will have over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
Parosahassaṁ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā.
After conquering this land girt by sea, he will reign by principle, without rod or sword.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati.
8. The Arising of the Buddha Metteyya
8. Metteyyabuddhuppāda
And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—
Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
just as I have arisen today.
Seyyathāpāhametarahi loke uppanno arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
He will realize with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today.
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.
He will teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely full and pure,
So dhammaṁ desessati ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessati;
just as I do today.
seyyathāpāhametarahi dhammaṁ desemi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi.
He will look after a Saṅgha of many thousand bhikkhū, just as I look after a Saṅgha of many hundreds today.
So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi.
Then King Saṅkha will have the sacrificial post that had been built by King Mahāpanāda raised up.
Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito.
After staying there, he will give it away to ascetics and brahmins, paupers, vagrants, travelers, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya’s presence.
Taṁ yūpaṁ ussāpetvā ajjhāvasitvā taṁ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ dānaṁ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati.
Soon after going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the spiritual path in this very life. He will live having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
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.
Bhikkhū, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
And how does a bhikkhu do this?
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of feelings …
Vedanāsu vedanānupassī …pe…
mind …
citte cittānupassī …pe…
dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
That’s how a bhikkhu lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.
9. On Long Life and Beauty for Bhikkhū
9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā
Bhikkhū, you should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, caratha sake pettike visaye.
Doing so, you will grow in life span, beauty, happiness, wealth, and power.
Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha.
And what is long life for a bhikkhu?
Kiñca, bhikkhave, bhikkhuno āyusmiṁ?
It’s when a bhikkhu develops the basis of psychic power that has samādhi due to enthusiasm, and active effort.
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,
They develop the basis of psychic power that has samādhi due to energy, and active effort.
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,
They develop the basis of psychic power that has samādhi due to mental development, and active effort.
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,
They develop the basis of psychic power that has samādhi due to inquiry, and active effort.
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Having developed and cultivated these four bases of psychic power they may, if they wish, live on for the eon or what’s left of the eon.
So imesaṁ catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
This is long life for a bhikkhu.
Idaṁ kho, bhikkhave, bhikkhuno āyusmiṁ.
And what is beauty for a bhikkhu?
Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ?
It’s when a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
This is beauty for a bhikkhu.
Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ.
And what is happiness for a bhikkhu?
Kiñca, bhikkhave, bhikkhuno sukhasmiṁ?
It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …
third absorption …
tatiyaṁ jhānaṁ …
fourth absorption.
catutthaṁ jhānaṁ upasampajja viharati.
This is happiness for a bhikkhu.
Idaṁ kho, bhikkhave, bhikkhuno, sukhasmiṁ.
And what is wealth for a bhikkhu?
Kiñca, bhikkhave, bhikkhuno bhogasmiṁ?
It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
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.
They meditate spreading a heart full of compassion …
Karuṇāsahagatena cetasā …pe…
rejoicing …
muditāsahagatena cetasā …pe…
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
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.
This is wealth for a bhikkhu.
Idaṁ kho, bhikkhave, bhikkhuno bhogasmiṁ.
And what is power for a bhikkhu?
Kiñca, bhikkhave, bhikkhuno balasmiṁ?
It’s when a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
This is power for a bhikkhu.
Idaṁ kho, bhikkhave, bhikkhuno balasmiṁ.
Bhikkhū, I do not see a single power so hard to defeat as the power of Māra.
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ.
It is due to undertaking skillful qualities that this merit grows.”
Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhatī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Cakkavatti-Sīhanāda Sutta: The Lion’s Roar on the Turning of the Wheel. At the beginning and end of the discourse, the Buddha exhorts his monks to ‘keep to their own preserves’ by the practice of mindfulness. Then he tells of a ‘wheel-turning monarch’ (a righteous ruler) who had the sacred Wheel-Treasure, which had to be carefully guarded. He was followed by a line of righteous kings, but. eventually they degenerated, and society went from bad to worse, while the human life- span sank to ten years and all sense of morality was lost. After a brief but dreadful ‘sword-interval’ things improved, and finally another Buddha, Metteyya (Sanskrit Maitreya) will appear.