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The Madhyama Āgama (Middle-Length Discourses) Volume I

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69. The Discourse with the Thirty Analogies

the entire world [with a mind that was] boundless, exalted, immeasurable, and well cultivated. Ānanda, [only] a slight death pain arose in King Mahāsudassana in his last moments. Just as a slight affliction may arise in a householder or a householder's son after eating marvelous food, so only a slight death pain arose in King Mahāsudassana in his last moments. Ānanda, at that time King Mahāsudassana, having practiced the four divine abodes and having abandoned longing and desire, passed on and, after death, was reborn in a Brahmā world. Ānanda, do you consider King Mahāsudassana on that former occasion to be someone other [than me]? Do not think thus. You should know that he was me. Ānanda, at that time I benefited myself, benefited others, and benefited many people. I had compassion for the whole world and I sought prosperity, benefit, peace, and happiness for gods and human beings. The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. Not having fulfilled the holy life, I did not at that time become free from birth, old age, sickness, death, sorrow, and distress, and I was not able to attain liberation from all suffering. Ānanda, I have now appeared in this world as a Tathāgata, free from attachment, fully awakened, perfect in knowledge and conduct, a Wellgone One, a knower of the world, incomparable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One. I now benefit myself, benefit others, benefit many people. I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings. My teaching of the Dharma has now reached fulfillment, I have fulfilled my purification, fulfilled the holy life. Having fulfilled the holy life, I am now free from birth, old age, sickness, death, sorrow, and distress. I have now attained liberation from all suffering. Ānanda, at Kusinārā, in the Sāla Grove of the Mallas at Upavattana, by the Nerañjarā River, by the Vaggumudā River, at the Makuṭabandhana shrine, at the spot where a couch has been prepared for me— within these places I will have discarded the body seven times: six 476

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times as a wheel-turning monarch, and now on the seventh [occasion] as a Tathāgata, free from attachment and fully awakened. Ānanda, I see no place in this world with its gods, Māras, Brahmās, renunciants, and brahmins, from gods to humans, where I will discard the body again. That is not possible [anymore], Ānanda. This is my final birth, my final existence, my final body, my final form, this is the end of me. I say: "This is the end of suffering.

This is what the Buddha said. Having heard the Buddha's words, Venerable Ānanda and the monks were delighted and remembered them well. 69. The Discourse with the

Thirty Analogies

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary, together with a large company of monks, who were observing the rains retreat.

At that time, on the fifteenth day [of the half-month], the time for reciting the code of rules, the World-honored One sat down on a seat arranged before the monks.

Having sat down, the World-honored One entered meditative absorption and investigated the monks' minds. Thereupon, the World-honored One saw that the company of monks was sitting in meditation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances; [he saw that] the company of monks was seated in [meditation] that was profound, extremely profound, tranquil, extremely tranquil, excellent, extremely excellent. At that time Venerable Sāriputta was also among them. Then the Worldhonored One said: Sāriputta, the company of monks is sitting in meditation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances. The company of monks is seated in [meditation that is] profound, extremely profound, tranquil, extremely tranquil, excellent, extremely excellent. Sāriputta, who can respect and support [such a] company of monks? Thereupon, Venerable Sāriputta got up from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said:

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So it is, World-honored One. The company of monks is sitting in meditation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances. The company of monks is seated in [meditation] that is profound, extremely profound, tranquil, extremely tranquil, excellent, extremely excellent. World-honored One, nobody [else] can respect and support [such a] company of monks. Only the World-honored One can respect and support the Dharma and the company of monks, as well as morality, diligence, charity, and concentration. Only the World-honored One can respect and support them.

The World-honored One said:

So it is, Sāriputta, so it is. Nobody [else] can respect and support [such a] company of monks. Only the World-honored One can respect and support the Dharma and the company of monks, as well as morality, diligence, charity, and concentration. Only the World-honored One can respect and support them.

Sāriputta, just as kings and senior ministers have various adornments: colorful silk and woolen fabrics, finger rings, armlets, elbow ornaments, necklaces, and garlands of gold and jewels; so, Sāriputta, monks and nuns have moral virtue as their adornment. If, Sāriputta, monks and nuns are endowed with moral virtue as their adornment, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have five insignia: sword, parasol, royal headdress, fly whisk with jeweled handle, and ornate sandals, whereby they protect their bodies and obtain wellbeing; so, Sāriputta, monks and nuns observe the precepts, thereby protecting the holy life. If, Sāriputta, monks and nuns are endowed with observance of the precepts, thereby protecting the holy life, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have wardens; so, Sāriputta, monks and nuns have guarding the six senses as their warden. If, Sāriputta, monks and nuns are endowed with guarding the six senses as their warden, then they are able to abandon evil and practice what is wholesome.

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Sāriputta, just as kings and senior ministers have gatekeepers who are intelligent, wise, discriminating, and comprehending; so, Sāriputta, monks and nuns have right mindfulness as their gatekeeper. If, Sāriputta, monks and nuns are endowed with right mindfulness as their gatekeeper, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have pleasant baths brimming with fresh spring water; so, Sāriputta, monks and nuns have mental calm as their bathing water. If, Sāriputta, monks and nuns are endowed with mental calm as their bathing water, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have bath attendants who regularly bathe them; so, Sāriputta, monks and nuns have good friends as their bath attendants. If, Sāriputta, monks and nuns are endowed with good friends as their bath attendants, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have perfumes to apply to their bodies: perfume of deodar, of aloe, of sandalwood, of olibanum, of clove, or of eupatorium; so, Sāriputta, monks and nuns have moral virtue as their perfume. If, Sāriputta, monks and nuns are endowed with moral virtue as their perfume, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have good garments made of linen, of fine silk, of fine wool, or of choice antelope hide; so, Sāriputta, monks and nuns have shame and scruples as their garments. If, Sāriputta, monks and nuns are endowed with shame and scruples as their garments, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have good beds and seats, very wide and high; so, Sāriputta, monks and nuns have the four absorptions as their beds and seats. If, Sāriputta, monks and nuns are endowed with the four absorptions as their beds and seats, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have skillful barbers who dress their hair; so, Sāriputta, monks and nuns have right mindfulness as their barber. If, Sāriputta, monks and nuns are endowed with 479

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right mindfulness as their barber, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have delicate and wonderful food with a variety of flavors; so, Sāriputta, monks and nuns have joy as their food. If, Sāriputta, monks and nuns are endowed with joy as their food, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have a variety of drinks: mango juice, rose-apple juice, sugarcane juice, grape juice, and intoxicating drinks; so, Sāriputta, monks and nuns have the flavor of the Dharma as their drink. If, Sāriputta, monks and nuns are endowed with the flavor of the Dharma as their drink, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have excellent garlands made of blue lotus flowers, campakaflowers, jasmine flowers, greatflowered-jasmine flowers, and pearl bush flowers; so, Sāriputta, monks and nuns have the three kinds of concentration as their garlands: emptiness [concentration], desireless [concentration], and signless [concentration]. If, Sāriputta, monks and nuns are endowed with the three kinds of concentration as their garlands, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have as their dwellings halls or lofty buildings; so, Sāriputta, monks and nuns have as their dwellings the three abodes: the abode of gods, the abode of Brahmās, and the abode of noble ones. If, Sāriputta, monks and nuns are endowed with the three abodes as their dwellings, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have guardians, that is to say, guardians who protect their homes; so, Sāriputta, monks and nuns have wisdom as that which protects their home. If, Sāriputta, monks and nuns are endowed with wisdom as that which protects their home, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have four kinds of revenues collected from all the towns of the country: one part to support the king, the queen and the palace women; a second part to supportthe 480

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crown prince and the ministers; a third part to support the entire population of the country; and a fourth part to support renunciants and brahmins; so, Sāriputta, monks and nuns have the four establishments of mindfulness as their revenue. If, Sāriputta, monks and nuns are endowed with the four establishments of mindfulness as their revenue, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have a fourfold army: elephant troops, cavalry, chariot troops, and infantry; so, Sāriputta, monks and nuns have the four right abandonments as [their] fourfold army. If, Sāriputta, monks and nuns are endowed with the four right abandonments as [their] fourfold army, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have various vehicles: elephant carriages, horse carriages, carts, palanquins; so, Sāriputta, monks and nuns have the four bases of supernormal power as their vehicles. If, Sāriputta, monks and nuns are endowed with the four bases of supernormal power as their vehicles, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have various chariots decorated with various colorful adornments made from choice patterned hides of lions, tigers, and panthers; so, Sāriputta, monks and nuns have serenity and insight as their chariots. If, Sāriputta, monks and nuns are endowed with serenity and insight as their chariots, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have charioteers, that is to say drivers of chariots; so, Sāriputta, monks and nuns have right mindfulness as their charioteer. If, Sāriputta, monks and nuns are endowed with right mindfulness as their charioteer, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have very lofty banners; so, Sāriputta, monks and nuns have their own mind as their lofty banner. If, Sāriputta, monks and nuns are endowed with [having] their own mind as their lofty banner, then they are able to abandon evil and practice what is wholesome. 481

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70. The Discourse on the Wheel-turning Monarch

Sāriputta, just as kings and senior ministers have good roads which are even and wide and lead directly to their pleasure park; so, Sāriputta, monks and nuns have the noble eightfold path as their road which is even and wide and leads directly to nirvana. If, Sāriputta, monks and nuns are endowed with the noble eightfold path as their road, which is even and wide and leads directly to nirvana, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have commanders who are intelligent, wise, discriminating, and comprehending; so, Sāriputta, monks and nuns have wisdom as their commander. If, Sāriputta, monks and nuns are endowed with wisdom as their commander, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have great palaces, very wide and lofty; so, Sāriputta, monks and nuns have wisdom as their great palace. If, Sāriputta, monks and nuns are endowed with wisdom as their great palace, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers ascend to a lofty palace and watch people below the palace going and returning, walking, jumping, standing, sitting, or lying down; so, Sāriputta, monks and nuns ascend to the lofty palace of unsurpassed wisdom in order to contemplate their own minds as upright, malleable, delighted, and detached. If, Sāriputta, monks and nuns are endowed with the lofty palace of unsurpassed wisdom in order to contemplate their own minds as upright, malleable, delighted, and detached, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have genealogists, who are conversant with the family lineage; so, Sāriputta, monks and nuns have the fourfold noble lineage as their genealogist. If, Sāriputta, monks and nuns are endowed with the fourfold noble lineage as their genealogist, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have famous expert physicians who can cure many diseases; so, Sāriputta, monks and nuns have right mindfulness as their expert physician. If, Sāriputta, monks 482

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and nuns are endowed with right mindfulness as their expert physician, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have formal royal couches, which are covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends; so, Sāriputta, monks and nuns have unobstructed concentration as their formal royal couches. If, Sāriputta, monks and nuns are endowed with unobstructed concentration as their formal royal couches, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have precious jewels; so, Sāriputta, monks and nuns have imperturbable liberation of the mind as their precious jewel. If, Sāriputta, monks and nuns are endowed with imperturbable liberation of the mind as their precious jewel, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers bathe thoroughly and apply fine perfume to their bodies, to make themselves extremely pure; so, Sāriputta, monks and nuns have contemplation of their own minds to make themselves extremely pure. If, Sāriputta, monks and nuns are endowed with contemplation of their own minds to make themselves extremely pure, then they can respect and support the World-honored One, the Dharma, and the company of monks, as well as morality, diligence, charity, and concentration. This is what the Buddha said. Having heard the Buddha's words, Venerable Sāriputta and the [other] monks were delighted and remembered them well.

70. The Discourse on the Wheel-turning

Monarch177

Thus have I heard: At one time the Buddha was staying among the khattiya community of Mātulā, staying in a mango grove on the bank of a river. At that time the World-honored One told the monks:

Monks, you should be shining with the light of the Dharma178 and take the Dharma as your refuge. Do not be like any other light or take refuge 483

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in other teachings. Monks, if you yourselves shine with the light of the Dharma and take the Dharma as your refuge, rather than being like other lights and taking refuge in other teachings, then you can strive in the training, obtain benefit, and acquire immeasurable merit. Why is that? Monks, in the past there was a king named Daḷhanemi, who was a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. Being a righteous Dharma king he possessed seven treasures and had acquired four kinds of success. What were the seven treasures that he possessed and the four kinds of success that he had acquired? . . . (as described above) . . . These are the seven treasures that he possessed and the four kinds of success that he had acquired.

In the latter days of King Daḷhanemi's reign, the divine wheel treasure suddenly slipped from its original position. Someone noticed this and reported it to King Daḷhanemi: "May your majesty know that the divine wheel treasure has slipped from its original position. " On

hearing this, King Daḷhanemi said [to his crown prince]: Crown prince, my divine wheel treasure has slipped from its original position. Crown prince, I heard from the ancients that if a wheel-turning monarch's divine wheel treasure slips from its original position, that king certainly has not long to live; his life will not last much longer.

Crown prince, I have enjoyed human pleasures. Now I shall seek divine pleasures. Crown prince, I wish to shave off my hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. Crown prince, I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people of impure behavior!

Later on, crown prince, if you notice that the divine wheel treasure has slipped from its original position, you should in turn entrust the country's affairs to your crown prince and instruct him properly. Having entrusted the country to your crown prince, you too should shave off your hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. 484

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Having thus entrusted the country to the crown prince and instructed him properly, King Daḷhanemi shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path. Then, seven days after King Daḷhanemi had gone forth to practice the path, the divine wheel treasure vanished. The divine wheel treasure being lost, [his son,] the duly anointed179 khattiyaking, was greatly grieved, sad, and unhappy. Then the duly anointed khattiyaking approached his father, the royal sage Daḷhanemi. Having arrived, he said,

"May your majesty know that seven days after your majesty had gone forth to practice the path, the divine wheel treasure vanished!" The father, the royal sage Daḷhanemi, told his son, the duly anointed khattiyaking,

"Do not grieve over the loss of the divine wheel treasure. Why is that? You do not inherit this divine wheel from your father. "

The duly anointed khattiyaking addressed his father again, "Your

majesty, what should I do now?"

The father, the royal sage Daḷhanemi, told his son: You should follow the transmitted Dharma. If you follow the transmitted Dharma, then on the fifteenth day of the [half-]month, the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining. The duly anointed khattiyaking addressed his father again: Your majesty, what is the transmitted Dharma that you want me to follow, so that through my having followed it, on the fifteenth day [of the half-month], the time for reciting the code of rules, after I have bathed and ascended to the main hall, the divine wheel treasure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining?

The father, the royal sage Daḷhanemi, told his son further: You should contemplate the Dharma according to the Dharma and practice the Dharma according to the Dharma.

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You should hold a Dharma feast for the sake of your crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there are in your country renunciants and brahmins who are highly regarded and renowned for their virtue, you should approach them at an appropriate time, consult them on the Dharma, and receive their teachings: "Venerable sirs, what are wholesome states? What are unwholesome states? What are faults? What is merit? What is excellence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the benefits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution?" Having heard [the answers] from them, you should act in accordance with what they say.

If there are poor people in your country, you should give away property to help them. This, your majesty, is called the transmitted Dharma, which you should practice well. Having practiced it well, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining. Afterward, the duly anointed khattiyaking contemplated the Dharma according to the Dharma and practiced the Dharma according to the Dharma. He held a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in 486

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poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there were in his country renunciants and brahmins who were highly regarded and renowned for their virtue, he personally approached them at an appropriate time, consulted them on the Dharma, and received their teachings:

Venerable sirs, what are wholesome states? What are unwholesome states? What are faults? What is merit? What is excellence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the benefits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution? Having heard [the answers] from them, he acted in accordance with what they had said.

If there were poor people in his country, he gave away property to help them at an appropriate time. Later, on the fifteenth day of the [half-]month, the time for reciting the code of rules, after the duly anointed khattiyaking had bathed and ascended to the main hall, there came from the eastern direction the divine wheel treasure, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

He too became a wheel-turning monarch; he too possessed the seven treasures and acquired the four kinds of success. What are the seven treasures that he possessed and the four kinds of success that he acquired? . . . (as described above) . . . In the latter days of that wheelturning monarch's reign, the divine wheel treasure suddenly slipped from its original position. Someone noticed that and reported it to the wheel-turning monarch,

"May your majesty know that the divine wheel

treasure has slipped from its original position!" Hearing this, the wheel-turning monarch said [to his crown prince]: Crown prince, my divine wheel treasure has slipped from its original position. Crown prince, I heard from my father Daḷhanemi, 487

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the royal sage, that when a wheel-turning monarch's divine wheel treasure slips from its original position, that king certainly has not long to live; his life will not last much longer. Crown prince, I have enjoyed human pleasures. Now I shall seek divine pleasures. Crown prince, I wish to shave off my hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. Crown prince, I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people of impure behavior! Later on, crown prince, if you find that the divine wheel treasure has slipped from its original position, you should in turn entrust the country's affairs to your crown prince and instruct him properly. Having entrusted the country to your crown prince, you too should shave off your hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. Having thus entrusted the country to the crown prince and instructed him properly, the wheel-turning monarch shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path. Then, seven days after the wheel-turning monarch had gone forth to practice the path, the divine wheel treasure vanished. The divine wheel treasure being lost, the duly anointed khattiya king was not grieved, but was attached to sensual pleasures, insatiably avaricious, bound by desires, touched by desires, and dominated by desires. He did not see the danger [in them] and did not know an escape [from them], so he ruled the country according to his own ideas. Because he ruled the country according to his own ideas, the country declined and no longer prospered.

In the past, as long as a wheel-turning monarch followed the transmitted Dharma, the people of the country prospered and did not decline. [This] duly anointed khattiyaking, however, ruled the country according to his own ideas. Because he ruled the country according to his own ideas, the country declined and no longer prospered. Then the brahmin teachers of the country, traveling around within the national borders, saw the people of the country declining rather than prospering, so they thought:

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The duly anointed khattiyaking rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering. In the past, as long as a wheel-turning monarch followed the transmitted Dharma, the people of the country prospered and did not decline. This duly anointed khattiyaking, however, rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering.

Then the brahmin teachers of the country went together to the duly anointed khattiyaking and said:

May your majesty know that he rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering. In the past, as long as a wheel-turning monarch followed the transmitted Dharma, the people of the country prospered and did not decline. Now, however, your majesty rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering. Hearing this, the duly anointed khattiyaking said, should I do?" The brahmin teachers of the country replied: "Brahmins, what

Your majesty, in the country there are people who are intelligent and wise, knowledgeable and calculating. In the country there are senior ministers and retainers who have learned the scriptures and understand them, who recite and preserve the transmitted Dharma, [people] such as we, your retainers. May your majesty practice the transmitted Dharma. When you have practiced the transmitted Dharma, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining. 489

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The duly anointed khattiyaking asked further:

Brahmins, what is the transmitted Dharma that you want me to follow, so that through my having followed it, on the fifteenth day [of the half-month], the time for reciting the code of rules, after I have bathed and ascended to the main hall, the divine wheel treasure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining?

The brahmin teachers of the country said:

Your majesty should contemplate the Dharma according to the Dharma and practice the Dharma according to the Dharma. You should hold a Dharma feast for the sake of your crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

Having heard [the answers] from them, you should act in accordance with what they say. 490

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If there are poor people in your country, you should give away property to help them. Your majesty, this is called the transmitted Dharma, which you should practice well. Having practiced it well, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining. Afterward, the duly anointed khattiyaking contemplated the Dharma according to the Dharma and practiced the Dharma according to the Dharma. He held a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects on the eighth day and the fourteenth and fifteenth days [of each half-month], practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

However, there were poor people in the country and he did not give away property to help them. Because those who were poor and had no property did not get help, people became poorer. Because of 491

522b

poverty, someone stole another's property. Because he had stolen, the owner arrested and bound him and brought him before the duly anointed khattiyaking, saying,

"Your majesty, this man stole my property. May your majesty punish him!"

The duly anointed khattiyaking asked that man, "Is it true that

you stole?"

That man replied,

"Your majesty, I did steal. And why? Because of poverty, your majesty. Without stealing I would have nothing to live on.

Then the duly anointed khattiyaking gave the thief some property and told him,

"Go home, and never do it again!"

Then the people of the country heard that the duly anointed khattiyaking was giving away property to citizens who stole. Because of this, people thought: "We too should steal others' property. " Thereupon

the people of the country vied with one another to steal others' property. So, because those people who were poor and had no property did not get help, they became poorer; and because of poverty, theft became rife.

Owing to the growth of theft, people's life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for eighty thousand years, his son would live for [only] forty thousand years. Monks, when people's life span was forty thousand years, someone stole another's property. The owner arrested and bound [the thief], and brought him before the duly anointed khattiyaking, saying, "Your

majesty, this man stole my property. May your majesty punish him!" The duly anointed khattiyaking asked that man, "Is it true that

you stole?"

That man replied,

"I did steal, your majesty. And why? Because of poverty. Without stealing I would have nothing to live on. "

Hearing this, the duly anointed khattiyaking thought: If I give away property to all those in my country who steal others' property, that will exhaust the country's treasury for nothing, and will cause theft to become rife. Now let me rather employ a sharp 492

Division 6

sword. If someone in my country steals, I will have him arrested, seated beneath a tall signpost, and beheaded.

So then the duly anointed khattiyaking ordered that a sharp sword should be employed. He ordered that anyone in the country who stole should be arrested, seated beneath a tall signpost, and beheaded. The people of the country heard that the duly anointed khattiya king had ordered that a sharp sword should be employed, and that anyone in the country who stole should forthwith be arrested, seated beneath a tall signpost, and beheaded. [They thought,] "Let us rather follow his example and employ a sharp sword, using it for robbery. If when committing robbery we catch the owner, we will behead him. "

Thereupon, those people followed [the king's] example and employed sharp swords, using them for robbing, catching the owners, and beheading them. Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase in theft, killing with swords increased. Owing to the increase in killing with swords, people's life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father lived for forty thousand years, his son lived for [only] twenty thousand years. Monks, when people's life span was twenty thousand years, someone stole another's property. The owner arrested and bound [the thief], and brought him before the duly anointed khattiyaking, saying,

"Your majesty, this man stole my property. May

your majesty punish him!"

The duly anointed khattiyaking asked that man,

"Is it true that

you stole?"

Then the thief thought:

If the duly anointed khattiyaking knew the facts, he would have me bound and whipped, or have me cast out or exiled, or have my money and property confiscated, or have various painful punishments inflicted on me, impaling me or beheading me. Let me rather deceive the duly anointed khattiyaking with false speech. 493

522c

523a

Thinking thus, he said,

"Your majesty, I did not steal.

Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase of theft, killing with swords increased. Owing to the increase in killing with swords, false speech and divisive speech increased. Owing to the increase in false speech and divisive speech, people's life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for twenty thousand years, his son would live for [only] ten thousand years. Monks, when people's life span was ten thousand years, some were virtuous and others were not virtuous. Those who were not virtuous, being envious of those who were virtuous, committed adultery with the wives [of the virtuous ones]. Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase in theft, killing with swords increased. Owing to the increase in killing with swords, false speech and divisive speech increased. Owing to the increase in false speech and divisive speech, envy and sexual misconduct increased. Owing to the increase in envy and sexual misconduct, those people's life span decreased and their physical appearance worsened.

Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for ten thousand years, his son would live for [only] five thousand years. Monks, when people's life span was five thousand years, three kinds of behavior increased: unlawful desires, disagreeable covetousness, and wrong teachings. 180 Owing

to the increase of these three kinds of behavior, people's life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for five thousand years, his son would live for [only] two thousand five hundred years.

Monks, when people's life span was two thousand five hundred years, another three conditions increased: divisive speech, harsh speech, and frivolous speech. Owing to the increase of these three conditions, those people's life span decreased and their physical 494

Division 6

appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for two thousand five hundred years, his son would live for [only] one thousand years. Monks, when people's life span was one thousand years, one condition increased, namely wrong view. Owing to the increase in [this] one condition, those people's life span decreased and their physical appearance worsened.

Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for one thousand years, his son would live for [only] five hundred years.

Monks, when people's life span was five hundred years, those people were not filial to their parents throughout their lives and could not respect renunciants and brahmins. They did not serve them obediently, did not perform meritorious actions, and did not see that retribution for faults comes in future lives. Because they were not filial to their parents throughout their lives and could not respect renunciants and brahmins, [because they] did not serve them obediently, did not perform meritorious actions, and did not see that retribution for faults comes in future lives— consequently, monks, whereas a father would live for five hundred years, his son would live for either two hundred and fifty years or two hundred years. Nowadays, monks, someone who enjoys longevity may live one hundred years or not much more.

The Buddha said further:

Monks, in the distant future, people's life span will be ten years. Monks, when people's life span is ten years, girls will get married as soon as they reach the age of five months.

Monks, when people's life span is ten years, a kind of grain called barnyard millet will become the preferred food, just as white rice is the preferred food at present. Thus, monks, when people's life span is ten years, the kind of grain called barnyard millet will become the preferred food. Monks, when people's life span is ten years, today's preferred foods—ghee, salt, honey, sugarcane, sugar—will all disappear. 495

523b

Monks, when people's life span is ten years, those who follow the ten unwholesome courses of action will be respected by others. Just as those who follow the ten wholesome courses of action are respected by others today, so monks, when people's life span is ten years, those who follow the ten unwholesome courses of action will be respected by others. Monks, when people's life span is ten years, there will be no such word as "wholesome,

" let alone people who follow the ten

wholesome courses of action.

Monks, when people's life span is ten years, someone called "the Punisher" will travel around, going everywhere, from house to house, inflicting punishment. Monks, when people's life span is ten years, mothers will have strong thoughts of cruelty toward their children. Children will also have strong thoughts of cruelty toward their mothers. Fathers, children, brothers, sisters, and [other] relatives will gradually turn against one another, and have thoughts of cruelty toward one another.

Monks, just as a hunter has strong thoughts of cruelty on seeing a deer, so when people's life span is ten years, mothers will have strong thoughts of cruelty toward their children. Children will also have strong thoughts of cruelty toward their mothers. Fathers, children, brothers, sisters, and [other] relatives will gradually turn against one another, and have thoughts of cruelty toward one another.

Monks, when people's life span is ten years, there will be a massacre by sword lasting seven days. [During this period,] if one grasps a piece of grass, it will be transformed into a sword, and if one grasps a piece of firewood, it will also be transformed into a sword, and people will use these swords to kill one another.

At the end of the seven-day sword massacre, they will stop. During that period there will also be some people who give rise to shame and scruples, who detest and dislike hostility. During the seven-day sword massacre, these [people] will go into the mountains or into the wilderness and hide in secret places. At the end of the seven days, they will come out of the secret places in the mountains or the wilderness and, on meeting one another again, will give rise to a mind of kindness and compassion, and have strong thoughts of mutual affection. 496

Division 6

It is just as when a loving mother's only son returns home safely from afar after a long absence, and on seeing each other again they rejoice, and give rise to a mind of kindness and compassion, with strong thoughts of mutual affection. In the same way, at the end of the seven days, those people will come out of the secret places in the mountains or in the wilderness and, on meeting one another again, will give rise to a mind of kindness and compassion, with strong thoughts of mutual affection.

Having met together, they will say:

Friends, now we see each other [again]; now we have attained safety. It is because we gave rise to unwholesome practices that we now witness this destruction of our kindred. Let us rather perform wholesome practices together. How should we perform wholesome practices together? We have all killed living beings. Let us now together abstain from killing, abandon killing. We should together perform this wholesome practice.

523c

Monks, those whose life span is forty years will think: If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; and we abstain from taking what is not given, have abandoned taking what is not given; but we still commit sexual misconduct. Let us rather abstain from sexual misconduct, abandon sexual misconduct. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is forty years will give birth to children whose life span is eighty years. Monks, those whose life span is eighty years will think: If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; and abstain from sexual misconduct, have abandoned sexual misconduct; but we still commit false speech. Let us rather abstain from false speech, abandon false speech. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is eighty years will give birth to children whose life span is one hundred and sixty years. Monks, those whose life span is one hundred and sixty years will think:

498

Division 6

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; and abstain from false speech, have abandoned false speech; but we still commit divisive speech. Let us rather abstain from divisive speech, abandon divisive speech. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is one hundred and sixty years will give birth to children whose life span is three hundred and twenty years. Monks, those whose life span is three hundred and twenty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; and abstain from divisive speech, have abandoned divisive speech; but we still commit harsh speech. Let us rather abstain from harsh speech, abandon harsh speech. We should together perform this wholesome practice. So they will together perform such wholesome practices. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is three hundred and twenty years will give birth to children whose life span 499

524a

is six hundred and forty years. Monks, those whose life span is six hundred and forty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; and abstain from harsh speech, have abandoned harsh speech; but we still commit frivolous speech. Let us rather abstain from frivolous speech, abandon frivolous speech. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is six hundred and forty years will give birth to children whose life span is two thousand five hundred years. Monks, those whose life span is two thousand five hundred years will think:

Division 6

avarice and envy, abandon avarice and envy. We should together perform this wholesome practice.

We renounce killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; abstain from frivolous speech, have abandoned frivolous speech; and abstain from avarice and envy, have abandoned avarice and envy; but we still have hatred. Let us rather abstain from hatred, abandon hatred. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is five thousand years will give birth to children whose life span is ten thousand years. Monks, those whose life span is ten thousand years will think: If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices?

501

524b

We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; abstain from frivolous speech, have abandoned frivolous speech; abstain from avarice and envy, have abandoned avarice and envy; and abstain from hatred, have abandoned hatred; but we still have wrong views. Let us rather abstain from wrong views, abandon wrong views. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is ten thousand years will give birth to children whose life span is twenty thousand years. Monks, those whose life span is twenty thousand years will think:

Division 6

practices,abandon these three evil and unwholesome practices. We should together perform this wholesome practice. So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is twenty thousand years will give birth to children whose life span is forty thousand years. Monks, when people's life span is forty thousand years, they will be filial to their parents, have respect for renunciants and brahmins; they will serve them obediently, perform meritorious actions, and see that retribution for faults comes in future lives.

Monks, as they are filial to their parents and have respect for renunciants and brahmins; as they serve them obediently, perform meritorious actions, and see that retribution for faults comes in future lives, those whose life span is forty thousand years will give birth to children whose life span is eighty thousand years. Monks, when people's life span is eighty thousand years, this continent of Jambudīpa will be extremely rich and pleasant, with many inhabitants; and villages and towns will be close together, only a cock's flight apart.

Monks, when people's life span is eighty thousand years, women will not get married until they are five hundred years old. Monks, when people's life span is eighty thousand years, there will be only these diseases: affliction with cold and heat, need to defecate and urinate, desire, lack of food, and old age. There will be no other troubles. Monks, when people's life span is eighty thousand years, a king named Saṅkha will become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king he will possess the seven treasures. These seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure. These are the seven. He will have a thousand sons, handsome, brave, fearless, and able to overcome others.

He will certainly rule over the whole earth, as far as the ocean, without relying on blade and cudgel, just by teaching the Dharma, 503

524c

bringing peace and happiness. Monks, the duly anointed khattiyaking will be lord of humankind, ruling the world, and keeping to his own resort inherited from his father. As he keeps to his own resort inherited from his father, life span will not decrease, physical appearance will not worsen, happiness will not disappear, and power will not decline. Monks, you too should be like this. [Having] shaved off your hair and beard, donned yellow robe, left home out of faith, and gone forth to practice the path, [you should] keep to your own resort inherited from your fathers. Monks, as you keep to your own resort inherited from your fathers, life span will not decrease, physical appearance will not worsen, happiness will not disappear, and power will not decline. How does a monk keep to his own resort inherited from his father? Here a monk inwardly contemplates the body as body . . . inwardly contemplates feelings . . . mind . . . phenomena as phenomena. This is how a monk keeps to his own resort inherited from his father. What is life span for a monk? Here a monk develops the basis for supernormal power that possesses concentration due to desire, which depends on seclusion, dispassion, and cessation, and inclines towards release; he develops the basis for supernormal power that possesses concentration due to energy. . . ; he develops the basis for supernormal power that possesses concentration due to mind. . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which depends on seclusion, dispassion, and cessation, and inclines toward release. This is life span for a monk.

What is physical appearance for a monk? Here a monk observes the precepts, guards [against breaking] the code of rules; skillfully controls his comportment in accordance with proper conduct, always fearful of seeing the slightest fault; he undertakes and upholds the training in the precepts. This is physical appearance for a monk. What is happiness for a monk? Here a monk, separated from desires, separated from evil and unwholesome states, . . . (and so on up to) . . . [he] dwells having attained the fourth absorption. This is happiness for a monk. What is power for a monk? Here a monk, having destroyed the taints, [attains] liberation of the mind and liberation through wisdom without taints; in that very life, he personally attains understanding 504

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).