Source:: [SuttaCentral.net](https://suttacentral.net/dn26/en/sujato?layout=sidebyside&script=latin) # DN26 Cakkavattisutta | Development of [[Manussa|Mankind]] and their [[Future]] :) ## Notes > [!warning] How we came here :) — In Cakkavattisutta ([DN26](https://suttacentral.net/dn26/en/sujato)) > And so, mendicants, from **==not providing 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 custom==**, > _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._ ^history-sutta > [!warning] The History of Mankind :) — In Cakkavattisutta ([DN26](https://suttacentral.net/dn26/en/sujato)) > 1. (King **==not providing money to the penniless==**) > 2. And so, mendicants, from not providing money to the penniless**, **==poverty== became widespread**. > 3. When poverty was widespread, **==theft== became widespread**. > 4. When theft was widespread, **==swords== became widespread**. > 5. When swords were widespread, **==killing living creatures== became widespread**. > - And for the sentient beings among whom killing was widespread, **==their lifespan and beauty declined==**. > 6. When killing was widespread, **==lying== became widespread**. > - And for the sentient beings among whom lying was widespread, their **lifespan and beauty declined**. > 7. When lying was widespread, **==backbiting== became widespread**. > - And for the sentient beings among whom backbiting was widespread, their **lifespan and beauty declined**. > - (And the **ugly beings**, coveting the beautiful ones, **==committed adultery==** with the wives of others.) > 8. When backbiting was widespread, **==sexual misconduct== became widespread**. > - And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined. > 9. Among the people who lived for 5,000 years, **two things became widespread: ==harsh speech==** and **==talking nonsense==**. > 10. Among the people who lived for 2,500 years, **==desire==** and **==ill will== _(abhijjhābyāpādā)_ became widespread.** > 11. Among the people who lived for 1,000 years, **==wrong view==** became widespread. > 12. Among the people who lived for five hundred years, **three things became widespread: illicit desire, immoral greed, and wrong custom**. > 13. Among the people who lived for two hundred and fifty years, these things became widespread: **==lack of due respect for mother and father, ascetics and brahmins==**, and **==failure to honor the elders in the family==**. ^history-of-man ## Sutta (Translation by Bhikkhu Sujato) Long Discourses 26 Dīgha Nikāya 26 The Wheel-Turning Monarch Cakkavattisutta 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. Mātulā means “maternal uncle”. This Magadhan village is mentioned only here and Cp 9:39.2. ekaṁ samayaṁ bhagavā magadhesu viharati mātulāyaṁ. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti. “Venerable sir,” they replied. “Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, 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. As at DN 16:2.26.1. “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. And how does a mendicant 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 covetousness and displeasure 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… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s how a mendicant 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. Two parables on mindfulness expand this idea (SN 47.6, SN 46.7). 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. Variant: ārammaṇaṁ → āramaṇaṁ (?) It is due to undertaking skillful qualities that merit grows. Evamidaṁ indicates entailment, as at SN 56.21:1.3, MN 73:13.2, DN 16:4.2.4. Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhati. 2. King Daḷhanemi 2. Daḷhanemicakkavattirājā Once upon a time, mendicants, 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. We have heard the story of the wheel-turning monarch Mahāsudassana in DN 17. Daḷhanemi appears only here. His name means “Strong-rim”, such being one of the characteristics of the Wheel. His story of renunciation shares much in common with that of Maghadeva (MN 83). Bhūtapubbaṁ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Variant: cakkavattī → cakkavatti (sya-all, pts1ed) He had the following seven treasures: Tassimāni satta ratanāni ahesuṁ seyyathidaṁ— the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander 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. Variant: asatthena dhammena → dhammena samena (sya-all, mr) 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.’ “Receded back” (osakkitaṁ): like a woman shrinking away from a man’s unwanted advances (DN 12:16.12). ‘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: Variant: āmantāpetvā → āmantetvā (bj, sya-all, mr) ‘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. The same point of view is expressed at Bi Pc 21:1.4, where sex workers teased nuns, suggesting they enjoy themselves while young and ordain when old. The Buddhist position is that Dhamma can be practiced at any age. 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. The signs of the renunciate predate Buddhism. 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: Variant: muddhābhisitto → muddhāvasitto (sya-all, pts1ed) ‘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. “Inherited from your father” (pettikaṁ dāyajjaṁ) calls back to the four satipaṭṭhānas that for a mendicant are “the domain of your fathers” (pettike visaye). In both cases they are to be earned, not conferred by lineage. ‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ. Come now, my dear, proceed in the noble duty of a wheel-turning monarch. “The noble duty of a wheel-turning monarch” (ariye cakkavattivatte; this is locative singular). Ariya (“noble”) qualifies “duty” (vatta), as it does in the title below, cakkavattiariyavatta, rather than “monarch”. Normally ariya is reserved for those who have attained the Buddhist path, but here we might have a rare use of ariya in reference to Indo-Aryan (Vedic) culture. Compare the use of ariyaka for speakers of Indo-Aryan languages at Bu Pj 1:8.4.10. However, the commentary says it simply means “flawless” (niddoso). 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. Variant: sīsaṁnhātassa → sīsaṁ nahātassa (bj, pts1ed); sīsanhātassa (sya-all) 2.1. The Noble Duty of a Wheel-Turning Monarch 2.1. Cakkavattiariyavatta ‘But sire, what is the noble duty 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. Saṁvidahassu is second middle imperative. ‘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. Variant: anuyantesu → anuyuttesu (bj, pts1ed) | garuṁ karonto → garukaronto (bj, sya-all, pts1ed) Do not let injustice prevail in the realm. Pavattittha is aorist middle. (A)dhammakāra (“(in)justice”) doesn’t seem to occur elsewhere in early Pali. It is found in Ja 513 and Ja 498, both times in the context of just rule. Mā ca te, tāta, vijite adhammakāro pavattittha. Provide money to the penniless in the realm. “Provide” (anuppadeti) is used elsewhere in the sense of paying back a loan (AN 3.20:3.5), serving honored guests (SN 7.2:2.6), paying wages (DN 31:32.2), or a king supplying provisions for essential workers to do their job (DN 5:11.8). It is thus more about fulfilling a moral obligation of fairness than offering charity. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. And there are ascetics and brahmins in the realm who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask and learn: Where the phrase “from time to time go to them” (te kālena kālaṁ upasaṅkamitvā) occurs elsewhere in the suttas, it is always followed by “ask and question” (paripucchati paripañhati). Here, however, the second verb is “you should learn” (pariggaṇheyyāsi). 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. This is the noble duty 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 proceeded in the noble duty of a wheel-turning monarch. ‘Evaṁ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti. While he was proceeding in that duty, 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. Variant: svāgataṁ te → svāgataṁ (sya-all); sāgataṁ (pts1ed) 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 liquor. 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. Variant: anuyantā → anuyuttā (bj, pts1ed) 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… Variant: ajjhogāhetvā → ajjhogāhitvā (bj); ajjhogahetvā (sya-all, pts1ed) 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. Variant: padese cakkaratanaṁ → dibbaṁ cakkaratanaṁ (bj, csp1ed) 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. Variant: padese cakkaratanaṁ → dibbaṁ cakkaratanaṁ (bj, csp1ed) 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 liquor. 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 duty of a wheel-turning monarch. no ca kho rājisiṁ upasaṅkamitvā ariyaṁ cakkavattivattaṁ pucchi. He just governed the country according to his own ideas. “Own ideas” is sa-mata. So samateneva sudaṁ janapadaṁ pasāsati. So governed, the country’s people did not prosper like before, as they had when former kings proceeded in the noble duty of a wheel-turning monarch. Pabbanti is unusual and probably unique in early Pali. It is related to Sanskrit parvati (“fill”) and is explained by the commentary as vaḍḍhanti (“grow, prosper”). | I assume janapadā (“countries”) is a misspelling of jānapadā (“people of the country”), as janapada is otherwise in singular. Tassa samatena janapadaṁ pasāsato pubbenāparaṁ janapadā na pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ. Then the ministers and councillors, the finance ministers, military officers, guardsmen, and professional advisers gathered and said to the king, “Military officers” (anīkaṭṭhā) would have been standing officers in the army. According to both the commentary here and Monier-Williams’ Sanskrit Dictionary (anīkastha), it includes elephant officers, who would have stood at the head of the army. | “Professional advisers” (mantassājīvino) is explained by the commentary as those who make a living from giving wise advice. Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavocuṁ: ‘Sire, when governed according to your own ideas, the country’s people do not prosper like before, as they did when former kings proceeded in the noble duty 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 councillors, finance ministers, military officers, guardsmen, and professional advisers—both ourselves and others—who remember the noble duty 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 duty 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 councillors, finance ministers, military officers, guardsmen, and professional advisers about the noble duty of a wheel-turning monarch. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṁ cakkavattivattaṁ pucchi. Variant: ti → ādiyasīti (sya-all) And they answered him. Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu. After listening to them, he provided just protection and security. But he did not provide money to the penniless in the realm. Ensuring citizens have enough to live on is not merely a matter of kindness and common decency, but is crucial to ensure stability and national unity. 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. The origins of theft are told at DN 27:19.1. The myth recounted here overlaps, with points of both similarity and difference. 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?’ The king uses the same procedure as the Buddha. When presented with an alleged wrong-doer, the first thing is to ask them whether they did it. ‘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 provided 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.’ Simply providing money is not enough, nor is simply expecting that people can just work for what they want. They need something to get started, together with the support and opportunity to build a life for themselves. ‘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 provided 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 providing money to anyone who steals from others!’ Sadly, bad faith actors take advantage of kindness. ‘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 provide 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.’ While the king’s concern is legitimate, his overreaction escalates the problems. Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti. Variant: mūlaghaccaṁ → mūlachejjaṁ (bj, mr); mūlaghacchaṁ (sya-all) 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. Variant: pacchābāhaṁ → pacchābāhuṁ (sya-all) ‘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.’ The violence of the state leads to an armed and violent citizenry. ‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti. Variant: kārāpessāma → kārāpeyyāma (sya-all, pts1ed); kārāpeyyāmāti (si) 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, mendicants, from not providing 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. Today we can see that, even among developed nations, a degraded and violent culture leads to declining lifespans. 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, mendicants, from not providing 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, mendicants, from not providing 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 beautiful, some were ugly. Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. And the ugly beings, coveting the beautiful ones, committed adultery with the wives of others. Paresaṁ dāresu: both “others” and “wives” are in plural, so polygyny is assumed. Compare parassa dāresu (“the wives of another”) at SN 55.7:6.3. Note the significance granted to beauty in influencing human society. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṁ dāresu cārittaṁ āpajjiṁsu. And so, mendicants, from not providing 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. At this point, the three factors of wrong action—killing, stealing, and sexual misconduct—are present, as are the four factors of wrong speech—lying, backbiting, harsh speech, and nonsensical speech. 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. This completes the three factors of unskillful thought: desire, ill will, and wrong views (which are a strong form of delusion). Here wrong view probably means moral nihilism. 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 custom. These three terms recur in a similar context at AN 3.56:2.1. The commentaries to the two passages give quite different explanations. | “Illicit desire” (adhammarāgo) probably refers to any form of desire that is illegal or transgressive, such as incest, rape, or pedophilia. | “Immoral greed” (visamalobho) implies excess and imbalance. Both are, however, explained in the commentary to AN 3.56:2.1 as desire for the belongings of others. | Micchādhammo is hard to pin down. Its opposite, sammā dhammo always means “right teaching”. The commentary here explains it as “men with men and women with women”, but this must be rejected as there is no hint anywhere in early Pali (or elsewhere in early Indian culture) that homosexual relations were considered immoral. The commentary to AN 3.56:2.1 explains it as “indulgence in what is reckoned an inappropriate basis” (avatthupaṭisevanasaṅkhātena). This implies intercourse with one of the women mentioned at MN 41:8.4, which includes those who are “protected by principle” (dhammarakkhitā). This sense of dhamma is explained at Bu Ss 5:4.2.16 as “religion”. Here I think the sense is similar: customs or beliefs that legitimize immorality. 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, these 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, mendicants, from not providing 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 custom, 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. This brings us to the Buddha’s present. Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ. 5. When People Live for Ten Years 5. Dasavassāyukasamaya There will come a time, mendicants, when these people will have children who live for ten years. Here the Buddha paints a devastating picture of societal collapse. Life expectancy as low as thirty years has been recorded in some countries in the 20th century. Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti. Among the people who live for ten years, girls will be marriageable at five. The age of onset of puberty has been dropping globally over the past century, with isolated cases as young as five. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti. Variant: pañcavassikā → pañcamāsikā (si) 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, “Finger millet” (kudrūsaka; Pahari kodra, Garhwal koda) is a robust secondary grain in Asia and Africa, growing in places rice cannot. Due to its resilience in the face of global heating, 2023 was declared the International Year of Millets by the UN. Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. Variant: aggaṁ bhojanānaṁ → aggabhojanaṁ (sya-all) just as fine rice with meat is the best kind of food today. The Buddha’s father gave this luxury food to servants and staff (AN 3.39:2.3). 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. The narrative above traced the gradual disappearance of these ten factors. | Atibyādippissanti is a unique term. At AN 7.66:9.2 a sign of the end of days is the “erupting” (ādippanti) of volcanoes, suggesting “explode” for the intensive form here. 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. “Skillful” is kusala, otherwise translated as “good” or “wholesome”. 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 tutors and respected people. At AN 2.9 = Iti 42 the world is protected from this by conscience and prudence. Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. The world will become dissolute, like goats and sheep, chickens and pigs, and dogs and jackals. For sambheda in the sense of “dissolving, leaking”, see DN 3:1.15.11, AN 5.103:6.4, AN 10.45:4.1. The commentary here says “mixedness, breaking of boundaries”. Sambhedaṁ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Variant: soṇasiṅgālā → soṇasigālā (bj, pts1ed); soṇā sigālā (sya-all) 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. “Interregnum of swords” is satthantarakappo. Seven days seems optimistic. Dasavassāyukesu, bhikkhave, manussesu sattāhaṁ satthantarakappo bhavissati. During that time they will see each other as beasts. Dehumanization of the other is an essential precursor to genocide. 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. Variant: voropessanti → voropissanti (sya-all) But then some of those beings will think, Atha kho tesaṁ, bhikkhave, sattānaṁ ekaccānaṁ evaṁ bhavissati: ‘Let us neither kill nor be killed! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’ “Let us neither kill nor be killed” (mā ca mayaṁ kañci, mā ca amhe koci) is an idiomatic phrase, the Golden Rule framed as a negative: “Let us not do unto others nor let others do unto us.” It is explained by the commentary as, “Let us not take even a single person’s life or let them take ours”. ‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. Variant: tiṇagahanaṁ → … gahaṇaṁ (bj, sya-all) | kañci → kiñci (mr) | te tiṇagahanaṁ vā vanagahanaṁ vā vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā → te tiṇagahanaṁ vanagahanaṁ rukkhagahanaṁ nadīviduggaṁ pabbatavisamaṁ (pts1ed) 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 and cry in one voice, Sabhāgāyissanti = sabhāga + āyissanti = “will come together”. | Samassāsissanti = sama + sāsati = “cry in one voice”. The latter term is absent from some manuscripts. Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti: ‘Fantastic, dear foe, you live! Fantastic, dear foe, you live!’ Diṭṭhā is Sanskrit diṣṭyā, “fantastic, how fortunate”, per DN 16:2.24.5 and Ja 81:1.4. | Sattā is nominative singular for sattar (“enemy”), not plural of satta (“being”), which disagrees with both verb and vocative in number. ‘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.’ The first precept, and the first of the ten ways of skillful action. The Buddhist ethical principles are not just a part of Buddhist teaching, they are essential for the healthy functioning of human society. 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 custom. 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. In the legendary past, too, only these three afflictions prevailed (Snp 2.7:29.1). Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṁ, jarā. The Black Plum Tree Land 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 so full of people you’d think they were squashed together, like a thicket of rushes or reeds. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā. Variant: saravanaṁ → sāravanaṁ (sya-all) The royal capital will be Varanasi, renamed Ketumatī. And it will be successful, prosperous, populous, full of people, with plenty of food. Ketumatī means “adorned with flags”. 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 the Black Plum Tree Land, with the royal capital of Ketumatī foremost. Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. And in the royal capital of Ketumatī 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. Saṅkha is “conch shell”. 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 householder, and the commander 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—This is the only sutta appearance of the future Buddha Metteyya (Sanskrit Maitreya, meaning “one full of love”). He became a prominent figure in later Buddhism. 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. Throughout, the Buddha is concerned to emphasize that the future Buddha will offer no more or less than his own teaching and practice. He wanted people to practice now, not to establish a cult of a future savior. 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 divinities, 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 lead a Saṅgha of many thousand mendicants, just as I lead a Saṅgha of many hundreds today. The maximum number of monastics cited in the suttas is 1250 at a single gathering. So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi. Variant: anekasahassaṁ → anekasatasahassaṁ (bj, mr) Then King Saṅkha will have the sacrificial post once built by King Mahāpanāda raised up. This event is found in Bhaddaji’s verses at Thag 2.22, expanded to a full story at Ja 264. The commentary explains yūpa as “palace”, but Bhaddaji’s verses clearly depict a sacrificial post, to which the animal would be tied for slaughter. Such posts are connected with the horse sacrifice, which establishes imperial power. This is but one aspect of the wheel-turning monarch to draw on imagery from the horse sacrifice. Here, of course, no horses are killed. Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. Having reigned, he will abdicate, offering charity to ascetics and brahmins, paupers, vagrants, supplicants, 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. Ajjhāvasati in this sutta means “reign” not “dwell” (DN 26:2.5). 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. Mendicants, 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 mendicant do this? Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure 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… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. That’s how a mendicant 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 Mendicants 9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā Mendicants, 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 mendicant? Kiñca, bhikkhave, bhikkhuno āyusmiṁ? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to energy, and active effort. vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to mental development, and active effort. cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion 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 for the proper lifespan or what’s left of it. So imesaṁ catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. This is long life for a mendicant. Idaṁ kho, bhikkhave, bhikkhuno āyusmiṁ. And what is beauty for a mendicant? Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? It’s when a mendicant 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 mendicant. Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ. And what is happiness for a mendicant? Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? It’s when a mendicant, 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 mendicant. Idaṁ kho, bhikkhave, bhikkhuno, sukhasmiṁ. And what is wealth for a mendicant? 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 mendicant. Idaṁ kho, bhikkhave, bhikkhuno bhogasmiṁ. And what is power for a mendicant? Kiñca, bhikkhave, bhikkhuno balasmiṁ? It’s when a mendicant 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 mendicant. Idaṁ kho, bhikkhave, bhikkhuno balasmiṁ. Mendicants, 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 merit grows.” Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhatī”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Cakkavattisuttaṁ niṭṭhitaṁ tatiyaṁ.