The Long Āgama Sūtra 6: 轉輪聖王修行經

6.1

（六）佛說長阿含第二分轉輪聖王修行經第二

6. Sūtra on the Cultivation of the Wheel-Turning Sacred King, Second in the Second Section of the Dīrghāgama Spoken by the Buddha

Thus I have heard: One time, the Buddha was traveling among the people of [Magadha]. Accompanied by a large assembly of 1,250 monks, he eventually arrived in [Mātulā].

6.2

如是我聞：

Thus have I heard:

6.3

一時，佛在摩羅醯搜人間遊行，與千二百五十比丘漸至摩樓國。

At one time, the Buddha was wandering among the Mallās together with twelve hundred and fifty bhikṣus, and gradually arrived in the country of the Mallas.

6.4

爾時，世尊告諸比丘：「汝等當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何比丘當自熾燃，熾燃於法，勿他熾燃？當自歸依，歸依於法，勿他歸依？於是，比丘內身身觀，精勤無懈，憶念不忘，除世貪憂；外身身觀、內外身身觀，精勤無懈，識念不忘，除世貪憂。受、意、法觀，亦復如是，是為比丘自熾燃，熾燃於法，不他熾燃；自歸依，歸依於法，不他歸依。

At that time, the Bhagavat said to the bhikṣus: "You should be an island unto yourselves, have the Dharma as your island, not another island; take refuge in yourselves, take refuge in the Dharma, not in another refuge. How does a bhikṣu become an island unto himself, have the Dharma as his island, not another island, take refuge in himself, take refuge in the Dharma, not in another refuge? Here, a bhikṣu observes the body in the internal body, diligent and tireless, mindful and unforgetting, dispelling worldly greed and sorrow; he observes the body in the external body, and observes the body in the internal-and-external body, diligent and tireless, conscious and mindful, unforgetting, dispelling worldly greed and sorrow. In the same way, he observes feelings, mind, and phenomena. This is how a bhikṣu is an island unto himself, has the Dharma as his island, not another island; takes refuge in himself, takes refuge in the Dharma, and not in another refuge.

It was then that the Bhagavān addressed the monks, “You must light yourself and burn the Dharma. Don’t burn something else. You must take refuge in yourself and take refuge in the Dharma. Don’t take refuge in something else. How must a monk light himself, burn the Dharma, and not burn something else? How must he take refuge in himself, take refuge in the Dharma, and not take refuge in something else?

“Here, a monk observes the internal body as body diligently and without negligence. His attention to it isn’t lost, and he removes worldly craving and sorrow. He observes the external body as body … observes internal and external body as body diligently and without negligence. His attention to it isn’t lost, and he removes worldly craving and sorrow. He likewise observes feeling, mind, and principles.

“This is a monk who lights himself, burns the Dharma, and doesn’t burn something else. He takes refuge in himself, takes refuge in the Dharma, and doesn’t take refuge in something else.

6.5

「如是行者，魔不能嬈，功德日增，所以者何？乃往過去久遠世時，有王名堅固念，剎利水澆頭種，為轉輪聖王，領四天下。時，王自在以法治化，人中殊特，七寶具足，一者金輪寶，二者白象寶，三者紺馬寶，四者神珠寶，五者玉女寶，六者居士寶，七者主兵寶。千子具足，勇健雄猛，能伏怨敵，不用兵杖，自然太平。堅固念王久治世已，時，金輪寶即於虛空忽離本處，時，典輪者速往白王：『大王！當知今者輪寶離於本處。』時，堅固王聞已念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下髮師，命下鬚髮，服三法衣，出家修道。』

"For one who practices like this, Māra cannot disturb him, and his merit increases day by day. Why is that? Long ago in the remote past, there was a king named Dalhanemi, of the kṣatriya head-anointed lineage, who was a wheel-turning sacred king (cakravartin) ruling over the four continents. At that time, the king ruled with independence in accordance with the Dharma. Remarkable among humans, he possessed the seven treasures: first, the golden wheel treasure; second, the white elephant treasure; third, the deep-blue horse treasure; fourth, the divine jewel treasure; fifth, the jade woman treasure; sixth, the gṛhapati treasure; and seventh, the army commander treasure. He had a thousand sons, valiant and heroic, capable of subduing enemy forces, bringing spontaneous peace without the use of weapons. After King Dalhanemi had ruled the world for a long time, the golden wheel treasure suddenly departed from its original place in the sky. The master of the wheel hurried to report to the king: 'Great King! You should know that now the wheel treasure has departed from its original place.' Having heard this, King Dalhanemi thought to himself: 'I have heard from the elders of old that if the wheel treasure of a wheel-turning sacred king moves, the king's life will not last much longer. I have already enjoyed human blessings and pleasures; it is fitting that I use skillful means to enjoy heavenly blessings and pleasures. I should establish the crown prince to rule the four continents, enfeoff a separate village to the barber, order the shaving of my beard and hair, don the three robes of the Dharma (tricīvara), and go forth to cultivate the path.'"

“Such a practitioner can’t be harassed by Māra, and his virtue will increase daily. Why is that? There was time long ago when there was a king named Dṛdhasamādāna. He was a water-anointed warrior who became a noble wheel-turning king and ruled the four continents under heaven.

“That king freely governed with the Dharma. He was exceptional among people, replete with the seven treasures. They were 1. the golden wheel treasure, 2. white elephant treasure, 3. blue horse treasure, 4. miraculous jewel treasure, 5. beautiful woman treasure, 6. householder treasure, and 7. general of the army treasure. He also had a thousand sons who were courageous and powerful. He defeated his adversaries without using weapons but with a natural peace.

“After King Dṛdhasamādāna ruled the world for a long time, the golden wheel treasure suddenly departed from its place in the sky. The administrator of the wheel went to the king quickly and told him, ‘Great king, you should know that just now the wheel treasure departed from its place!’

“When he heard this, Dṛdhasamādāna thought, ‘I’ve heard from the elders in the past that if a noble wheel-turning king’s wheel treasure goes away, that king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans. It would be fitting to pursue the way to experience the pleasures of merit in heaven. I’ll install a crown prince to oversee the four continents under heaven. I’ll bestow a town to a barber and have him cut my hair and beard. Then, I’ll put on the three Dharma robes and leave home to cultivate the path.’

6.6

「時，堅固念王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪離本處者，王壽未幾。吾今已受人中福樂，當更方便遷受天福，今欲剃除鬚髮，服三法衣，出家為道，以四天下委付於汝，宜自勉力，存恤民物。』是時，太子受王教已，時，堅固念王即剃除鬚髮，服三法衣，出家修道。

"Then King Dalhanemi summoned the crown prince and told him: 'Do you know? I have heard from the elders of old that if the golden wheel of a wheel-turning sacred king departs from its original place, the king's life will not last much longer. I have already enjoyed human blessings and pleasures, and should now use skillful means to transfer to heavenly blessings. Now I wish to shave off my beard and hair, don the three robes of the Dharma, and go forth to practice the path, entrusting the four continents to you. You should exert yourself to care for and protect the people and their livelihood.' Then, after the prince received the king's instructions, King Dalhanemi shaved off his beard and hair, donned the three robes of the Dharma, and went forth to cultivate the path.

“King Dṛdhasamādāna then summoned the crown prince and told him, ‘Did you know? I’ve heard from the elders of the past that if a noble wheel-turning king’s golden wheel departs from its place, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans, and I’ll pursue the way to experience the merits of heaven. I’m going to cut off my hair and beard, put on the three Dharma robes, and leave home for the path. I will bequeath the four continents under heaven to you. You should apply yourself to caring for its people.’

“The crown prince accepted the king’s instruction, and King Dṛdhasamādāna then cut off his hair, put on the three Dharma robes, and left home to cultivate the path.

6.7

「時，王出家過七日已，彼金輪寶忽然不現，其典輪者往白王言：『大王！當知今者輪寶忽然不現。』時王不悅，即往詣堅固念王所，到已白王：『父王！當知今者輪寶忽然不現。』時，堅固念王報其子曰：『汝勿懷憂以為不悅，此金輪寶者非汝父產，汝但勤行聖王正法，行正法已，於十五日月滿時，沐浴香湯，婇女圍遶，昇正法殿上，金輪神寶自然當現，輪有千輻，光色具足，天匠所造，非世所有。』

"When seven days had passed since the king went forth, that golden wheel treasure suddenly vanished. The master of the wheel went and reported to the [new] king: 'Great King! You should know that now the wheel treasure has suddenly vanished.' The king was displeased and immediately went to King Dalhanemi. Upon arrival, he said to the king: 'Father! You should know that now the wheel treasure has suddenly vanished.' Then King Dalhanemi answered his son: 'Do not harbor sorrow or be displeased. This golden wheel treasure is not your father's patrimony. You need only diligently practice the noble Dharma of a sacred king. When you have practiced the noble Dharma, then on the fifteenth day, the night of the full moon, when you bathe in scented water, surrounded by court maidens, and ascend to the upper palace of the true Dharma, the divine golden wheel treasure will spontaneously appear, having a thousand spokes, complete with radiant colors, fashioned by a celestial craftsman, unlike anything of this world.'

“Seven days after Dṛdhasamādāna left home, the king’s golden wheel treasure suddenly disappeared. The administrator of the wheel went to the king and said, ‘Great king, you should know that the wheel treasure has suddenly disappeared!’

“The king was displeased and went to Dṛdhasamādāna. After arriving, he said to [the former] king, ‘Father king, you should know that the wheel treasure has suddenly disappeared.’

“King Dṛdhasamādāna replied to his son, ‘Don’t feel sad or displeased by it. The golden wheel treasure wasn’t your father’s property. Simply endeavor to enact the correct teaching of a noble king. After practicing that correct teaching, then bathe yourself in fragrant water surrounded by your concubines on the fifteenth-day full moon and ascend the Hall of the Correct Teaching. The miraculous treasure of the golden wheel will spontaneously appear. The wheel will have a thousand spokes and possess a radiant color. It’s made by a heavenly craftsman. It isn’t something that belongs to this world.’

6.8

「子白父王：『轉輪聖王正法云何？當云何行？』王告子曰：『當依於法，立法具法，恭敬尊重，觀察於法，以法為首，守護正法；又當以法誨諸婇女，又當以法護視教誡諸王子、大臣、群寮、百官及諸人民、沙門、婆羅門，下至禽獸，皆當護視。』

"The son said to his royal father: 'What is the noble Dharma of a wheel-turning sacred king? How should it be practiced?' The king told his son: 'You should rely on the Dharma, establish the Dharma, be endowed with the Dharma, honor and revere it, observe the Dharma, take the Dharma as foremost, and protect the true Dharma. Moreover, you should instruct the court maidens according to the Dharma; and according to the Dharma you should protect, watch over, and admonish the princes, ministers, courtiers, officials, and the common people, as well as śramaṇas, brāhmaṇas, and down to the birds and beasts—you should protect and watch over them all.'

“His son said to his father king, ‘What is the correct teaching of the noble wheel-turning king? How do I enact it?’

“The king told his son, ‘You must rely on the teaching, establish the teaching, and complete the teaching. Respect, honor, and investigate the teaching. Consider the teaching your leader, and safeguard the correct teaching. Moreover, you must instruct your concubines with the teaching. You must protect, look after, and admonish the princes, ministers, officials, administrators, populace, ascetics, and priests, down to the animals with the teaching. You must watch over them.’

6.9

「又告子曰：『又汝土境所有沙門、婆羅門履行清真，功德具足，精進不懈，去離憍慢，忍辱仁愛，閑獨自修，獨自止息，獨到涅槃，自除貪欲，化彼除貪；自除瞋恚，化彼除瞋；自除愚癡，化彼除癡。於染不染，於惡不惡，於愚不愚，可著不著，可住不住，可居不居。身行質直，口言質直，意念質直；身行清淨，口言清淨，意念清淨，正念清淨，仁慧無厭，衣食知足，持鉢乞食，以福眾生。有如是人者，汝當數詣，隨時諮問，凡所修行，何善何惡？云何為犯？云何非犯？何者可親？何者不可親？何者可作？何者不可作？施行何法，長夜受樂？汝諮問已，以意觀察，宜行則行，宜捨則捨。國有孤老，當拯給之；貧窮困劣，有來取者，慎勿違逆。國有舊法，汝勿改易，此是轉輪聖王所修行法，汝當奉行。』」

"He further told his son: 'Furthermore, in your domain, whenever there are śramaṇas and brāhmaṇas whose conduct is pure and true, endowed with merit, energetic and untiring, free from arrogance, patient, benevolent, practicing in solitude, calming themselves in solitude, reaching nirvāṇa in solitude, ridding themselves of greed and transforming others to rid them of greed, ridding themselves of anger and transforming others to rid them of anger, ridding themselves of delusion and transforming others to rid them of delusion; undefiled amidst defilement, uncorrupted amidst evil, free from delusion amidst delusion, not attached to what can be attached to, not dwelling where one could dwell, not residing where one could reside; upright in bodily action, upright in speech, and upright in thoughts; pure in bodily action, pure in speech, and pure in thoughts; pure in right mindfulness, untiring in benevolence and wisdom, content with food and clothing, carrying almsbowls on almsround (piṇḍapāta) to bring merit to sentient beings—if there are such people, you should visit them frequently and consult them from time to time: "In all cultivation, what is good and what is evil? What is a transgression and what is not? What is worthy of association and what is not? What should be done and what should not be done? By practicing what Dharma will one experience happiness through the long night?" Having consulted them, observe with your mind: practice what is suitable to practice, and abandon what is suitable to abandon. If there are orphans and the elderly in the state, you must succor and supply them; if there are the poor and destitute who come seeking, be careful not to oppose them. If there are ancient laws in the realm, do not alter them. This is the practice followed by the wheel-turning sacred kings; you should uphold it.'"

“He also told his son, ‘Moreover, the ascetics and priests present in your domain should be pure and genuine in behavior. They should perfect virtue, be diligent and not negligent, abandon arrogance, and be patient and humane. They should cultivate themselves in quietude, calm themselves in seclusion, and reach Nirvāṇa in seclusion. They should rid themselves of craving and teach others to rid themselves of craving. They should rid themselves of anger and teach others to rid themselves of anger. They should rid themselves of delusion and teach others to rid themselves of delusion. They shouldn’t be defiled by defilements, made evil by evils, fooled by foolishness, attached to attachments, abide in abodes, or live in dwellings.

“Their physical conduct should be genuine, verbal [conduct] genuine, and mental [conduct] genuine. Their physical conduct should be pure, verbal [conduct] pure, and mental [conduct] pure. Their correct livelihood is purity. They’re kind, wise, tireless, satisfied with their food, and take bowls to solicit alms for the merit of sentient beings.

“When such people exist, you should visit them often and inquire about all manner of cultivation at the appropriate time: ‘What’s good, and what’s evil? What’s a transgression, and what’s not a transgression? Who shall I befriend and who shouldn’t be befriended? What’s appropriate to do, and what can’t be done? Giving donations to what teaching will bring happiness for a long time?’ After you ask such questions, use your mind to investigate what ought to be practiced and practice it. Abandon what ought to be abandoned.

“The elderly and orphans in the country should be provided aid. Don’t turn away the impoverished who come begging. The country has its ancient traditions; don’t be quick to reform them. This is the teaching that’s cultivated by a noble wheel-turning king. You should put it into practice.’”

6.10

佛告諸比丘：「時，轉輪聖王受父教已，如說修行，後於十五日月滿時，沐浴香湯，昇高殿上，婇女圍遶，自然輪寶忽然在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四。時，轉輪王默自念言：『我曾從先宿耆舊所聞，若剎利王水澆頭種，以十五日月滿時，沐浴香湯，昇寶殿上，婇女圍遶，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四，是則名為轉輪聖王。今此輪現，將無是耶？今我寧可試此輪寶。』

The Buddha told the bhikṣus: "At that time, having received his father's instruction, the wheel-turning sacred king practiced as taught. Later, on the fifteenth day, the night of the full moon, having bathed in scented water and ascended to the elevated terrace surrounded by court maidens, the spontaneous wheel treasure suddenly appeared before him. The wheel had a thousand spokes, complete with radiant colors, fashioned by a celestial craftsman, unlike anything of this world, made of pure gold, and fourteen cubits in diameter. Then the wheel-turning king thought to himself: 'I once heard from the elders of old that if a kṣatriya king of the head-anointed lineage, on the fifteenth day, the night of the full moon, bathes in scented water, ascends the jewel palace surrounded by court maidens, and the spontaneous golden wheel suddenly appears before him, with a thousand spokes, radiant colors complete, fashioned by a celestial craftsman, unlike anything of this world, made of pure gold, and fourteen cubits in diameter, he is called a wheel-turning sacred king. Now that this wheel has appeared, could it be this? I had better test this wheel treasure.'"

The Buddha told the monks, “The noble wheel-turning king accepted his father’s instruction and cultivated it as he’d explained. On the fifteenth-day full moon, he bathed in incense water and ascended the high hall while surrounded by his concubines, and the wheel treasure spontaneously appeared before him. The wheel had a thousand spokes and possessed a radiant color. It was made by a heavenly craftsman and wasn’t something that belongs to this world. It was made of pure gold and had a diameter of forty feet.

“The wheel-turning king then thought to himself, ‘I’ve heard from elders in the past that if a water-anointed warrior king bathes in incense water and ascends the treasure hall on the fifteenth-day full moon while surrounded by his concubines, then the golden wheel will suddenly appear before him. The wheel will have a thousand spokes and possess a radiant color. It’ll be made by a heavenly craftsman and won’t be something that belongs to this world. It’ll be made of pure gold and have a diameter of forty feet. He will then be called a noble wheel-turning king. Now, this appears to be the wheel, but perhaps this isn’t it? Now, I’d should like to test this wheel treasure.’

6.11

「時，轉輪王即召四兵，向金輪寶偏露右臂，右膝著地，復以右手摩捫金輪，語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。時，王即將四兵隨從其後，金輪寶前有四神導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金鉢盛銀粟，銀鉢盛金粟，來趣王所，拜首白言：『善來，大王！今此東方土地豐樂，人民熾盛，志性仁和，慈孝忠順，唯願聖王於此治正，我等當給使左右，承受所當。』時，轉輪大王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治，勿使偏枉，無令國內有非法行，此即名曰我之所治。』

"Then the wheel-turning king summoned the fourfold army, bared his right shoulder before the golden wheel treasure, touched his right knee to the ground, stroked the golden wheel with his right hand, and said: 'Turn toward the east, roll according to the Dharma, and do not violate the standard rule!' The wheel immediately turned toward the east. The king then led the fourfold army in its wake. In front of the golden wheel treasure, four deities led the way; wherever the wheel halted, the king would halt his chariot. At that time, seeing the great king arrive, the minor kings of the eastern region filled golden bowls with silver grain and silver bowls with golden grain, and came before the king, bowing their heads and saying: 'Welcome, Great King! Now this eastern land is abundant and joyful, its people flourish, their character is benevolent and harmonious, compassionate, filial, loyal, and obedient. We only wish that the sacred king would rule here; we shall serve at your left and right, obeying your commands.' Then the wheel-turning great king told the minor kings: 'Halt, halt, worthy sirs! You have already made offerings to me. You need only govern with the true Dharma, without partiality or crookedness, and let there be no unlawful conduct in your countries. This is what is meant by my governance.'"

“The wheel-turning king then summoned the four armies and bared his right shoulder toward the golden wheel treasure. He knelt on his right knee, touched the golden wheel with his right hand, and said: ‘Go east. Turn according to the Dharma, and don’t go contrary to the eternal law.’ The wheel then turned east.

“The king then led his four armies and followed after it. Ahead of the golden wheel, there were four spirits guiding it, and the king stopped his horses where the wheel dwelled. At that point, the lesser kings of the east saw the great king arrive, and they came to the king with gold bowls holding silver barley and silver bowls holding gold barley. They present them to their chief, saying, ‘Welcome, great king! The lands in this eastern region are plentiful now. Please, noble king, rule them properly! We’ll serve you, right and left, and accept what you will.’

“The great wheel-turning king told the lesser kings, ‘Stop, stop! Good men, you have made offerings to me, but I will simply rule with the correct Dharma. Don’t bend yourselves to serve me. Let none in the country act contrary to the Dharma. This I call my way of ruling.’

6.12

「時，諸小王聞此教已，即從大王巡行諸國，至東海表，次行南方、西方、北方，隨輪所至，其諸國王各獻國土，亦如東方諸小國比。時，轉輪王既隨金輪，周行四海，以道開化，安慰民庶，已還本國。時，金輪寶在宮門上虛空中住，時，轉輪王踊躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王，是為金輪寶成就。』

"Having heard this instruction, the minor kings followed the great king on tour through the various kingdoms, reaching the shore of the eastern sea. Next he proceeded to the southern, western, and northern directions; wherever the wheel went, the kings of those lands each surrendered their territories, just as the minor kings of the east had done. When the wheel-turning king, following the golden wheel, had traveled throughout the four seas, transforming them through the path and comforting the populace, he returned to his own country. Then the golden wheel treasure stayed suspended in the sky above the palace gate. The wheel-turning king rejoiced and said: 'This golden wheel treasure is truly an auspicious sign for me; I am now truly a wheel-turning sacred king. This is the fulfillment of the golden wheel treasure.'"

“When the lesser kings heard this instruction, they then followed the great king, who toured their countries. He went east until the ocean was in sight, and next traveled south, west, and north, following where the wheel went. The kings there each presented their countries in comparable ways as the lesser countries in the east did.

“The wheel-turning king followed the golden wheel as it traveled around the four oceans, revealing the way and consoling the populace. He then returned to his home country. The golden wheel treasure hovered in the sky while he was in his palace. The wheel-turning king celebrated, saying, ‘This golden wheel treasure is a true sign for me that I truly am a noble wheel-turning king who has accomplished this golden wheel treasure.’

6.13

「其王久治世已，時，金輪寶即於虛空忽離本處，其典輪者速往白王：『大王！當知今者輪寶離於本處。』時，王聞已即自念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下髮師，令下鬚髮，服三法衣，出家修道。』

"After that king had ruled the world for a long time, the golden wheel treasure suddenly departed from its original place in the sky. The master of the wheel hurried to report to the king: 'Great King! You should know that now the wheel treasure has departed from its original place.' Having heard this, the king thought to himself: 'I have heard from the elders of old that if the wheel treasure of a wheel-turning sacred king moves, the king's life will not last much longer. I have already enjoyed human blessings and pleasures; it is fitting that I use skillful means to enjoy heavenly blessings and pleasures. I should establish the crown prince to rule the four continents, enfeoff a separate village to the barber, order the shaving of my beard and hair, don the three robes of the Dharma, and go forth to cultivate the path.'"

“After that king had ruled the world for a long time, the golden wheel treasure then suddenly departed from its place in the sky. The administrator of the wheel quickly went to the king and said, ‘Great king, you should know that the wheel treasure just left its place!’

“Upon hearing this, the king then thought to himself, ‘I’ve heard from the elders in the past that if the wheel treasure goes away, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans. It would be fitting to pursue the way to experience the pleasure of merits in heaven. I’ll install a crowned prince to receive the four continents under heaven. I’ll bestow a particular town to a barber and have him cut my hair and beard. Then, I’ll put on the three Dharma robes, and leave home to cultivate the path.’

6.14

「時，王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪寶離本處者，王壽未幾。吾今已受人中福樂，當設方便遷受天樂，今欲剃除鬚髮，服三法衣，出家修道，以四天下委付於汝，宜自勉力，存恤民物。』爾時，太子受王教已，王即剃除鬚髮，服三法衣，出家修道。時，王出家過七日已，其金輪寶忽然不現，典金輪者往白王言：『大王！當知今者輪寶忽然不現。』時王聞已，不以為憂，亦復不往問父王意。時，彼父王忽然命終。

"Then the king summoned the crown prince and told him: 'Do you know? I once heard from the elders of old that if the golden wheel treasure of a wheel-turning sage king leaves its place, the king's life will not be long. Having already enjoyed the blessings and pleasures among humans, I must employ expedients to pass on to receive heavenly pleasures. I now wish to shave off my beard and hair, put on the three robes of the Dharma, leave home, and cultivate the Way. I entrust the four continents under heaven to you. You should exert yourself to care for the people and things.' At that time, after the crown prince had received the king's instructions, the king shaved off his beard and hair, put on the three robes of the Dharma, left home, and cultivated the Way. When seven days had passed since the king left home, the golden wheel treasure suddenly disappeared. The guardian of the golden wheel went and reported to the king, saying: 'Great King, you should know that the wheel treasure has now suddenly disappeared.' When the king heard this, he did not consider it a cause for grief, nor did he go to inquire into his father the king's intent. Then that father the king suddenly died.

“The king then summoned the crown prince and told him, ‘Did you know? I heard from the elders in the past that if a noble wheel-turning king’s golden wheel departs from its place, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans, and I’ll pursue the way to experience the merits of heaven. I’m going to cut my hair and beard, put on the three Dharma robes, and leave home to cultivate the path. I will bequeath the four continents under heaven to you. You should apply yourself to caring for its people.’

“The crown prince accepted the king’s instruction, and the king cut off his hair and beard, put on the three Dharma robes, and left home to cultivate the path.

“Seven days after he had left home, the golden wheel treasure suddenly disappeared. The administrator of the wheel went to the king and said, ‘Great king, you should know that the wheel treasure has suddenly disappeared!’

“The king wasn’t saddened when he heard this, nor did he go to ask for his father king’s thoughts about it. His father king’s life then suddenly ended.

6.15

「自此以前，六轉輪王皆展轉相承，以正法治，唯此一王自用治國，不承舊法，其政不平，天下怨訴，國土損減，人民凋落。時，有一婆羅門大臣往白王言：『大王！當知今者國土損減，人民凋落，轉不如常。王今國內多有知識，聰慧博達，明於古今，備知先王治政之法，何不命集問其所知，彼自當答？』時，王即召群臣，問其先王治政之道。時，諸智臣具以事答，王聞其言，即行舊政，以法護世，而由不能拯濟孤老，施及下窮。

"Before this, six wheel-turning kings had succeeded one another, governing by means of the true Dharma. Only this single king governed the realm relying on his own inclinations, not carrying on the old laws. His governance was unjust, the world was filled with resentment and complaints, the realm declined, and the populace wasted away. Then a brāhmaṇa minister went and reported to the king, saying: 'Great King, you should know that the realm has now declined and the populace has wasted away, turning increasingly worse than usual. Now within your realm, King, there are many wise and learned persons, intelligent and broadly knowledgeable, clear about past and present, and fully aware of the methods of governance of former kings. Why do you not summon and assemble them to ask what they know? They will naturally answer.' Then the king summoned his ministers and asked about the way the former kings had governed. The wise ministers answered him fully with the facts. Hearing their words, the king immediately implemented the old policies and protected the world with the Dharma, yet he was still unable to relieve the orphaned and aged, or extend charity to the destitute.

“Before that time, six wheel-turning kings had successively accepted the signs and ruled with the correct teaching. It was only this one king who enacted his own rule of the country and didn’t continue the ancient teaching. This brought disharmony and there were recriminations under heaven. His territory was reduced, and the people dwindled.

“There was a priest minister at the time who went to the king and said, “Great king, you should know that your territory today is reduced, and the people have dwindled, but these changes are not permanent. Now, the king has many friends inside the kingdom who are intelligent and learned and understand what’s ancient and what’s modern. They fully know the teaching by which previous kings ruled. Why don’t you summon them together and ask them about what they know? They will give you their answers.’

“The king then called a meeting of ministers and asked them about the way that previous kings had ruled. The wise ministers provided him with answers on the subject, and the king listened to what they said. He put the ancient ways into practice. He protected the world with the Dharma, but he couldn’t offer aid to the elderly and orphans or give donations to the poor.

6.16

「時，國人民轉至貧困，遂相侵奪，盜賊滋甚，伺察所得，將詣王所白言：『此人為賊，願王治之。』王即問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時，王即出庫物以供給之，而告之曰：『汝以此物供養父母，并恤親族，自今已後，勿復為賊。』餘人轉聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，願王治之。』王復問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時，王復出庫財以供給之，復告之曰：『汝以此物供養父母，并恤親族，自今已後，勿復為賊。』

"At that time, the people of the country became progressively impoverished and ended up robbing one another, so that thieves and robbers proliferated greatly. The patrolmen caught one and brought him before the king, reporting: 'This man is a thief. We pray that the king punish him.' The king asked him, saying: 'Are you truly a thief?' He replied, saying: 'Truly so! I am poor and hungry, unable to sustain myself; therefore I became a thief.' The king then brought forth goods from the treasury to provide for him, and told him: 'Use these goods to support your parents and look after your relatives. From now on, do not become a thief again.' Other people progressively heard that when someone became a thief, the king provided him with wealth and treasures. Thereupon, others again engaged in robbery of other people's goods. Again, a patrolman caught one and brought him before the king, reporting: 'This man is a thief. We pray that the king punish him.' The king again asked him, saying: 'Are you truly a thief?' He replied, saying: 'Truly so! I am poor and hungry, unable to sustain myself; therefore I became a thief.' The king again brought forth wealth from the treasury to provide for him, and again told him: 'Use these goods to support your parents and look after your relatives. From now on, do not become a thief again.'

“The kingdom’s people then became impoverished and began to steal from each other, and the thieves multiplied. An officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’

“The king asked the thief, ‘Is it true that you are a thief?’

“He answered, ‘It’s true. I am destitute and starving. I can’t provide for myself, so I just steal from others.’

“The king then took what the man needed from his storehouse and supplied it to him. He said, ‘Use this to provide for your parents and care for your relatives. Don’t steal from others again!’

“When other people heard about this and took up thievery, the king provided them with treasure. At that point, they returned to robbing others of their possessions. Again, an officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’

“The king again asked the thief, ‘Is it true that you are a thief?’

“He answered, ‘It’s true. I’m destitute and starving. Being unable to support myself, so I just steal from others.’

“The king again took treasure from his storehouse and provided it, telling the thief, ‘Use this to provide for your parents and care for your relatives. Don’t steal from others again.’

6.17

「復有人聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，願王治之。』王復問言：『汝實為賊耶？』答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』時王念言：『先為賊者，吾見貧窮，給其財寶，謂當止息，而餘人聞，轉更相効，盜賊日滋，如是無已，我今寧可杻械其人，令於街巷，然後載之出城，刑於曠野，以誡後人耶！』

"Again, someone heard that when someone became a thief, the king provided him with wealth and treasures. Thereupon, he again engaged in robbery of other people's goods. Again, he was caught by a patrolman, who brought him before the king and reported: 'This man is a thief. We pray that the king punish him.' The king again asked him, saying: 'Are you truly a thief?' He replied, saying: 'Truly so! I am poor and hungry, unable to sustain myself; therefore I became a thief.' The king thought to himself: 'Previously, when there were thieves, seeing that they were poor, I provided them with wealth and treasures, thinking that it would cease. But other people heard of it and have increasingly imitated one another, so that thieves and robbers multiply daily without end. Would it not be better for me now to put this man in fetters and shackles, parade him through the streets and lanes, and then convey him out of the city to execute him in the wilderness, so as to warn those who come after?'

Again, people heard that someone had become a thief and the king provided him with treasure, so they continued robbing others of their possessions. An officer searched for them again and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’

The king again asked the thief, ‘Is it true that you are a thief?’

He answered, ‘It’s true. I’m destitute and starving. Being unable to support myself, so I just steal from others.’

“The king then thought, ‘I saw that the thief before was poor and provided him with treasure so that he would stop, but then other people heard about it and emulated him. The thieves are multiplying, so nothing has come of it. Now, I should like to display this man in chains on a thoroughfare. Afterward, I’ll have him carried out of the city and executed in the wilderness. Wouldn’t that be a warning to people after that?’

6.18

「時，王即勅左右：『使收繫之，聲鼓唱令，遍諸街巷，訖已載之出城，刑於曠野。』國人盡知彼為賊者，王所收繫，令於街巷，刑之曠野。時，人展轉自相謂言：『我等設為賊者，亦當如是，與彼無異。』於是，國人為自防護，遂造兵杖、刀劍、弓矢，迭相殘害，攻劫掠奪。自此王來始有貧窮，有貧窮已始有劫盜，有劫盜已始有兵杖，有兵杖已始有殺害，有殺害已則顏色憔悴，壽命短促。時，人正壽四萬歲，其後轉少，壽二萬歲，然其眾生有壽、有夭、有苦、有樂。彼有苦者，便生邪婬、貪取之心，多設方便，圖謀他物。是時，眾生貧窮劫盜，兵杖殺害，轉轉滋甚，人命轉減，壽一萬歲。

"The king then ordered his attendants: 'Have him arrested and bound, beat the drums and proclaim the order throughout all the streets and lanes; when finished, convey him out of the city and execute him in the wilderness.' All the people of the country knew that this thief had been arrested and bound by the king, paraded through the streets and lanes, and executed in the wilderness. Then the people told one another in turn: 'If we become thieves, we will also be treated like this, no differently from him.' Thereupon, to defend themselves, the people of the country produced weapons, knives, swords, bows, and arrows, and mutually harmed, attacked, and robbed one another. From this king onward, poverty first arose; after poverty arose, robbery first arose; after robbery arose, weapons first arose; after weapons arose, killing and harm first arose; after killing and harm arose, their complexions withered and their lifespans became shortened. At that time, the proper lifespan of humans was forty thousand years; thereafter it progressively diminished to twenty thousand years. However, among those sentient beings, there were those of long life and those who died young, those in suffering and those in happiness. Those in suffering gave rise to minds of sexual misconduct and greedy grasping, employing many expedients to scheme for other people's goods. At this time, among sentient beings, poverty, robbery, weapons, and killing and harm flourished ever more, and the lifespan of humans progressively decreased to ten thousand years.

“The king then ordered his servants to his left and right, ‘Servants, bind him and take him throughout the city to the sound of drums. When you’re done, carry him out of the city and execute him in the wilderness.’ Everyone in the kingdom knew that he was a thief and that the king had ordered him bound, taken throughout the city, and executed in the wilderness.

“People then in turn told each other, ‘Supposing that we were to become thieves, the same would happen to us that did to him!’ People in the kingdom then began protecting themselves. They proceeded to make weapons like swords and bows and arrows, which they used to hurt each other as they looted, robbed, and cheated one another.

“From the beginning of this king’s reign, there was poverty. Once there was poverty, stealing began. Once there was stealing, then weapons began. Once there were weapons, then killing and hurting beings began. Once there was killing and hurting beings, people’s appearance became emaciated, and their lifespans were shortened.

“People lived for exactly 40,000 years at that time, but their lifespans were gradually reduced to 20,000 years afterward. Those sentient beings still had long lives, untimely deaths, suffering, and happiness. Those who suffered had thoughts of sexual misconduct and greedy clinging. They devised many methods to get another’s possessions.

“Sentient beings who were poor, thieves, had weapons, and injured others multiplied in turn. A person’s life was gradually reduced to a lifespan of 10,000 years.

6.19

「一萬歲時，眾生復相劫盜，為伺察所得，將詣王所白言：『此人為賊，願王治之。』王問言：『汝實作賊耶？』答曰：『我不作！』便於眾中故作妄語。時，彼眾生以貧窮故便行劫盜，以劫盜故便有刀兵，以刀兵故便有殺害，以殺害故便有貪取、邪婬，以貪取、邪婬故便有妄語，有妄語故其壽轉減，至于千歲；千歲之時，便有口三惡行始出于世，一者兩舌，二者惡口，三者綺語，此三惡業展轉熾盛，人壽稍減至五百歲；五百歲時，眾生復有三惡行起，一者非法婬，二者非法貪，三者邪見，此三惡業展轉熾盛，人壽稍減，三百、二百，我今時人，乃至百歲，少出多減。

"At the time of ten thousand years, sentient beings again robbed one another. One was caught by a patrolman, who brought him before the king and reported: 'This man is a thief. We pray that the king punish him.' The king asked him, saying: 'Did you truly act as a thief?' He replied, saying: 'I did not!' Thus, in the midst of the assembly, he intentionally spoke falsely. Then those sentient beings, because of poverty, engaged in robbery; because of robbery, there were weapons; because of weapons, there was killing and harm; because of killing and harm, there were greedy grasping and sexual misconduct; because of greedy grasping and sexual misconduct, there was false speech; because of false speech, their lifespans progressively decreased, down to one thousand years. At the time of one thousand years, the three evil bodily actions of speech first appeared in the world: the first was divisive speech, the second was harsh speech, and the third was frivolous speech. These three evil karmas raged ever more, and the lifespan of humans gradually decreased to five hundred years. At the time of five hundred years, three more evil actions arose among sentient beings: the first was illicit lust, the second was illicit greed, and the third was wrong view. These three evil karmas raged ever more, and the lifespan of humans gradually decreased to three hundred, then two hundred years; the humans of my time reach only one hundred years, with few exceeding it and many falling short.

“When they lived for 10,000 years, sentient beings continued to rob each other. An officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’

“The king asked the thief, ‘Is it true that you are a thief?’

“He replied, ‘I didn’t do it!’ As a result, false speech began among the people.

“Those sentient beings then practiced stealing because of poverty, possessed weapons because of stealing, were killed and injured because of weapons, were greedy and committed sexual misconduct because of killing and injuring, and spoke falsely because of greediness and sexual misconduct. Their lifespans were gradually reduced because of false speech to a thousand years.

“When they lived a thousand years, the three bad verbal actions began to arise in the world, which were 1. duplicity, 2. harsh speech, and 3. frivolous speech. These three bad actions developed and prospered, and people’s lifespans were reduced to five hundred years.

“When they lived five hundred years, sentient beings again produced three bad actions, which were 1. lust and 2. greed that go against Dharma and 3. wrong views. As these three bad actions developed and prospered, people’s lifespans were reduced to three hundred and then two hundred years. During our time, people reach a hundred years, with a few going beyond that and many living for less than that. Thus they evolved, and their evils didn’t stop, so their lifespans were reduced until they reached ten years.

6.20

「如是展轉，為惡不已，其壽稍減，當至十歲，十歲時人，女生五月便行嫁。是時世間酥油、石蜜、黑石蜜，諸甘美味不復聞名，粳粮、禾稻變成草莠，繒、絹、錦、綾、劫貝、白㲲，今世名服，時悉不現，織麤毛縷以為上衣。是時，此地多生荊棘，蚊、虻、蠅、虱、蛇、蚖、蜂、蛆，毒蟲眾多，金、銀、琉璃、珠璣、名寶，盡沒於地，遂有瓦石砂礫出於地上。

"In this way, as they progressively committed evil without cease, their lifespans gradually decreased, and will reach ten years. When humans live to ten years, females will marry at five months old. At that time in the world, ghee, rock honey, and dark rock sugar—the various sweet delicacies—will no longer even be heard of by name. Non-glutinous grains and rice will turn into weeds and tares. Silks, fine silks, brocades, damasks, cotton, and fine white muslin—the celebrated garments of the present world—will none of them appear at that time, and coarse woven animal hair will be used for superior garments. At that time, this earth will mostly produce thorns and briers; mosquitoes, horseflies, common flies, lice, snakes, vipers, bees, and maggots—venomous creatures and vermin—will be numerous. Gold, silver, lapis lazuli, pearls, and celebrated jewels will all sink into the earth, and shards, stones, sand, and gravel will emerge upon the ground.

“When they lived for ten years, women were married five months after they were born. In that time, the names of delicious flavors like ghee, rock honey, and black rock honey weren’t heard in the world any longer. Rice plants changed into grass and weeds. Present-day names of cloth like silk, brocades, twilled cloth, cotton, and white muslin clothing didn’t exist in that time. The best clothing was woven from coarse wool thread. During that time, many brambles, biting insects, flies, snakes, stinging insects, venomous insects, and other poisonous creatures arose. The names of treasures like gold, silver, agate, and pearls disappeared from the Earth. There was only clay, stone, sand, and rocks that covered the land.

6.21

「當於爾時，眾生之類永不復聞十善之名，但有十惡充滿世間。是時，乃無善法之名，其人何由得修善行？是時，眾生能為極惡，不孝父母，不敬師長，不忠不義，返逆無道者便得尊敬。如今能修善行，孝養父母，敬順師長，忠信懷義，順道修行者便得尊敬。爾時，眾生多修十惡，多墮惡道，眾生相見，常欲相殺，猶如獵師見於群鹿。時，此土地多有溝坑，溪㵎深谷，土曠人希，行來恐懼。爾時，當有刀兵劫起，手執草木，皆成戈鉾，於七日中，展轉相害。

"At that time, sentient beings will never again hear the name of the ten wholesome courses of action; only the ten unwholesome courses of action will fill the world. At that time, when there is not even the name of wholesome Dharma, how could those people cultivate wholesome conduct? At that time, those sentient beings who are able to commit extreme evils—who are unfilial to parents, disrespectful to teachers and elders, disloyal, unrighteous, and rebellious against the Way—will be honoured and respected. Just as today those who are able to cultivate wholesome conduct, who are filial and support their parents, respect and obey their teachers and elders, are loyal, trustworthy, cherish righteousness, and cultivate in accord with the Way are honoured and respected. At that time, sentient beings will mostly cultivate the ten unwholesome actions and mostly fall into the evil destinies. When sentient beings see one another, they will constantly want to kill each other, just as a hunter seeing a herd of deer. At that time, this land will have many gullies, pits, ravines, and deep valleys; the land will be wide and people sparse, and travel will be fearful. At that time, the kalpa of the sword will arise; when they take hold of grass and wood in their hands, these will all turn into spears and halberds, and for seven days they will mutually harm one another.

“It was during that time that those sentient beings would never again hear the names of the ten good deeds. The world was just filled with the ten evil deeds. How could people cultivate good actions from the names of things that were devoid of goodness? It was a time when sentient beings could do extreme evils, weren’t dutiful to their parents, didn’t respect their teachers, and weren’t sincere or righteous. Wayward people who went against the path became respected as people are today who cultivate good conduct, are dutiful to their parents, respectfully follow their teachers, are sincere and righteous, and who follow the path of cultivation.

“Sentient beings often cultivated the ten evil deeds and often fell to the bad destinies. Sentient beings would look at each other with a constant desire to kill each other like hunters looking at a herd of deer. The land had many ditches, gullies, and deep valleys. The lands were desolate and people sparse, so they were afraid of traveling. At that point, a period of warfare arose. Picking up grass and wood, they fashioned them into spears and lances and killed more and more each day for a week.

6.22

「時，有智者遠逃叢林，依倚坑坎，於七日中懷怖畏心，發慈善言：『汝不害我，我不害汝。』食草木子以存性命，過七日已，從山林出。時有存者，得共相見，歡喜慶賀言：『汝不死耶？汝不死耶？』猶如父母唯有一子，久別相見，歡喜無量。彼人如是各懷歡喜，迭相慶賀，然後推問其家，其家親屬死亡者眾，復於七日中悲泣號咷，啼哭相向。過七日已，復於七日中共相慶賀，娛樂歡喜，尋自念言：『吾等積惡彌廣，故遭此難，親族死亡，家屬覆沒，今者宜當少共修善，宜修何善？當不殺生。』

"At that time, there will be wise persons who flee far into the thickets and forests, taking shelter in pits and hollows. For seven days, harbouring fear in their hearts, they will give rise to words of loving-kindness: 'You do not harm me, and I do not harm you.' They will eat the seeds of grasses and trees to preserve their lives. When the seven days have passed, they will emerge from the mountain forests. Those who survive will be able to see one another, and rejoicing and congratulating each other, they will say: 'Are you not dead? Are you not dead?' Just like parents who have an only son and, meeting after a long separation, rejoice boundlessly. Those people, each harbouring such joy, will congratulate one another in turn, and then inquire about their families. The dead among their families and relatives will be numerous, and again for seven days they will wail, weep, and cry facing one another. When the seven days have passed, again for seven days they will congratulate one another, making merry with joy. They will soon reflect to themselves: 'We accumulated evils ever more broadly, and therefore suffered this catastrophe, with our relatives dead and our families destroyed. Now we should together cultivate a little good. What good should we cultivate? We should abstain from killing living beings.'

“Then, wise people fled into a forest and hid in pits, feeling terrified during those seven days. They began to say kind and good things like ‘If you don’t hurt me, I won’t hurt you.’ They ate vegetation to sustain themselves. After seven days passed, they emerged from the mountain forest.

“Those who survived looked at each other and rejoiced and celebrated. They said, ‘You didn’t die? You didn’t die?’ They were like parents who see their only child after being separated from them for a long time. Their joy was measureless. Those people thus each felt joyful and celebrated together. Afterward, they searched for their families, and there were many corpses among their families, friends, and followers. They lamented, wept, and cried aloud for another seven days.

“After the second week, the people again congratulated each other for seven days. Happy and joyous, they wondered to themselves, ‘We’ve piled up such extremely evil deeds that we’ve been beset with these troubles. The corpses of our friends, relatives, families, and followers are gone. We ought to cultivate a little good together now. What good should we cultivate? We should not kill beings.’

6.23

「爾時，眾生盡懷慈心，不相殘害，於是眾生色壽轉增，其十歲者壽二十歲。二十時人復作是念：『我等由少修善行，不相殘害故，壽命延長至二十歲，今者寧可更增少善，當修何善？已不殺生，當不竊盜。』已修不盜，則壽命延長至四十歲。四十時人復作是念：『我等由少修善，壽命延長，今者寧可更增少善，何善可修？當不邪婬。』於是，其人盡不邪婬，壽命延長至八十歲。

"At that time, sentient beings will all harbour loving-kindness and not harm one another. Thereupon, the appearance and lifespan of sentient beings will progressively increase, so that those of ten years will live to twenty years. People of twenty years will again think: 'Because we cultivated a little wholesome conduct and did not harm one another, our lifespan has lengthened to twenty years. Would it not be better for us now to further increase a little wholesome conduct? What wholesome conduct should we cultivate? Having abstained from killing living beings, we should abstain from stealing.' Having cultivated non-stealing, their lifespan will lengthen to forty years. People of forty years will again think: 'Because we cultivated a little wholesome conduct, our lifespan has lengthened. Would it not be better for us now to further increase a little wholesome conduct? What wholesome conduct can be cultivated? We should abstain from sexual misconduct.' Thereupon, those people will all abstain from sexual misconduct, and their lifespan will lengthen to eighty years.

“At that point, sentient beings all felt kindness and didn’t hurt each other. Thereupon, the form and lifespan of sentient beings improved from ten years to a lifespan of twenty years.

“When they lived for twenty years, the people again thought, ‘As a result of cultivating a little good conduct and not hurting each other, our lifespans have lengthened to twenty years. Now, we should like to increase this little goodness. What good shall we cultivate? We’ve stopped killing beings, so let’s not steal from each other.’ After they cultivated not stealing, their lifespans lengthened to forty years.

“When they lived for forty years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not commit sexual misconduct.’ Those people then stopped sexual misconduct, and their lifespans lengthened to eighty years.