70. The Wheel-turning Monarch （七〇）转轮王经

I have heard thus:

At one time, the Buddha was wandering in the country of Magadha, staying at the bank of the Nairañjanā River in the Uruvilvā forest.

At that time, the World-Honored One addressed the bhikṣus, saying: "Bhikṣus! You should rely on the natural Dharma lamp and take refuge in your own Dharma. Do not rely on other lamps and take refuge in other teachings. Bhikṣus! If you rely on the natural Dharma lamp and take refuge in your own Dharma, and do not rely on other lamps and take refuge in other teachings, then you will be able to seek and learn, and attain immeasurable benefits and blessings. Why is this so? Bhikṣus! In the past, there was a king named Dṛḍhabala, who was a wheel-turning sage king, intelligent and wise, with a well-disciplined army of four divisions ruling the world, freely and according to the Dharma. He accomplished the seven treasures and attained the four kinds of human supernatural powers. How did he accomplish the seven treasures and attain the four kinds of human supernatural powers? As explained before, he accomplished the seven treasures and attained the four kinds of human supernatural powers.

Then, King Dṛḍhabala, at a later time, the heavenly wheel treasure suddenly moved from its original place. Someone saw it and went to King Dṛḍhabala, saying: 'Your Majesty! You should know that the heavenly wheel treasure has moved away from its original place.' Upon hearing this, King Dṛḍhabala said: 'Prince! My heavenly wheel treasure has moved away from its original place. Prince! I have heard from the ancients that if the heavenly wheel treasure of a wheel-turning sage king moves away from its original place, then that king will not live long and his life will not be long. Prince! I have already obtained human desires, and now I will seek heavenly desires. Prince! I wish to shave my beard and hair, wear the dyed robe, leave home out of true faith, become a homeless ascetic, and practice the path. Prince! I now entrust this four-continent world to you. You should rule according to the Dharma, not by unrighteousness. Do not let there be evil deeds and non-virtuous people in the country. Prince! If you later see the heavenly wheel treasure move away from its original place, you should also entrust this country to your prince and instruct him well. After entrusting the country to the prince, you should also shave your beard and hair, wear the dyed robe, leave home out of true faith, become a homeless ascetic, and practice the path.' King Dṛḍhabala entrusted the country to the prince and instructed him well, then shaved his beard and hair, wore the dyed robe, left home out of true faith, became a homeless ascetic, and practiced the path.

Then, seven days after King Dṛḍhabala left home to practice the path, that heavenly wheel treasure disappeared and was no longer visible. After losing the heavenly wheel treasure, King Kṣatriya-Uṣṇīṣa-Śiras was greatly distressed, sorrowful, and unhappy. King Kṣatriya-Uṣṇīṣa-Śiras then went to his father, King Dṛḍhabala, the sage. Upon arriving, he said: 'Your Majesty! You should know that seven days after Your Majesty left home to practice the path, that heavenly wheel treasure disappeared and was no longer visible.' His father, the sage King Dṛḍhabala, told his son, King Kṣatriya-Uṣṇīṣa-Śiras: 'Do not be distressed because of losing the heavenly wheel treasure. Why is this? You did not obtain this heavenly wheel from your father.' King Kṣatriya-Uṣṇīṣa-Śiras then said to his father: 'Your Majesty! What should I do now?'

His father, the sage King Dṛḍhabala, told his son: 'You should learn the succession method. If you learn the succession method, then on the fifteenth day, when the observance of the fast is proclaimed, after bathing and ascending the main hall, that heavenly wheel treasure will definitely come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color of fire, its light shining brightly.' King Kṣatriya-Uṣṇīṣa-Śiras then said to his father: 'Your Majesty! What is the succession method that you want me to learn? After I have learned it, on the fifteenth day, when the observance of the fast is proclaimed, after bathing and ascending the main hall, that heavenly wheel treasure will come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color of fire, its light shining brightly.'

His father, the sage King Dṛḍhabala, again told his son: 'You should observe the Dharma according to the Dharma, practice the Dharma according to the Dharma. You should observe the fast with the crown prince, consorts, maids, ministers, people, śramaṇas, brāhmaṇas, and even insects. On the eighth, fourteenth, and fifteenth days of the month, practice giving, giving to the poor, śramaṇas, brāhmaṇas, the poor, the orphaned, and those who come from afar, with food and drink, clothing, vehicles, flower garlands, scattered flowers, ointments, houses, beds, blankets, pillows, servants, and lamps. If there are eminent and virtuous śramaṇas and brāhmaṇas in your country, you should go to them from time to time, ask about the Dharma and receive the Dharma: "Venerables! What is good Dharma? What is not good Dharma? What is sinful? What is meritorious? What is wonderful? What is not wonderful? What is black? What is white? From where do black and white dharmas arise? What is the meaning of this world? What is the meaning of the next world? How does one practice to receive good and not receive evil?" Having heard from them, practice as they say. If there are poor people in your country, give them wealth to support them. Your Majesty! This is called the succession method. You should learn it well. After you have learned it well, on the fifteenth day, when the observance of the fast is proclaimed, after bathing and ascending the main hall, that heavenly wheel treasure will definitely come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color of fire, its light shining brightly.'

King Kṣatriya-Uṣṇīṣa-Śiras then observed the Dharma according to the Dharma, practiced the Dharma according to the Dharma, and observed the fast with the crown prince, consorts, maids, ministers, people, śramaṇas, brāhmaṇas, and even insects. On the eighth, fourteenth, and fifteenth days of the month, he practiced giving, giving to the poor, śramaṇas, brāhmaṇas, the poor, the orphaned, and those who came from afar, with food and drink, clothing, vehicles, flower garlands, scattered flowers, ointments, houses, beds, blankets, pillows, servants, and lamps. If there were eminent and virtuous śramaṇas and brāhmaṇas in his country, he would go to them from time to time, ask about the Dharma and receive the Dharma: 'Venerables! What is good Dharma? What is not good Dharma? What is sinful? What is meritorious? What is wonderful? What is not wonderful? What is black? What is white? From where do black and white dharmas arise? What is the meaning of this world? What is the meaning of the next world? How does one practice to receive good and not receive evil?' Having heard from them, he practiced as they said. If there were poor people in his country, he would give them wealth to support them according to the time. King Kṣatriya-Uṣṇīṣa-Śiras then, on the fifteenth day, when the observance of the fast was proclaimed, after bathing and ascending the main hall, that heavenly wheel treasure came from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color of fire, its light shining brightly. He also became a wheel-turning king, also accomplished the seven treasures, and also attained the four kinds of human supernormal powers. What are the seven treasures and the four kinds of human supernormal powers? As explained before.

That wheel-turning king then, at a later time, the heavenly wheel treasure suddenly moved from its original place. Someone saw it and went to the wheel-turning king to say: 'Your Majesty! You should know that the heavenly wheel treasure has moved from its original place.' The wheel-turning king, having heard this, said: 'Crown Prince! My heavenly wheel treasure has moved from its original place. Crown Prince! I once heard from my father, the sage King Dṛḍhabala, that if the heavenly wheel treasure of a wheel-turning king moves from its original place, that king will certainly not live long and his life will not last long. Crown Prince! I have already obtained human desires, now I will seek heavenly desires again. Crown Prince! I wish to shave my beard and hair, wear the monastic robe, leave home with utmost faith, become homeless, and study the path. Crown Prince! I now entrust this four-continent world to you. You should rule according to the Dharma, not by unrighteousness. Do not let there be evil deeds and non-brahminical people in the country. Crown Prince! If you later see the heavenly wheel treasure move from its original place, you should also entrust this country to your crown prince and instruct him well. Having entrusted the country to the crown prince, you should also shave your beard and hair, wear the monastic robe, leave home with utmost faith, become homeless, and study the path.' The wheel-turning king entrusted the country to the crown prince and instructed him well, then shaved his beard and hair, wore the monastic robe, left home with utmost faith, became homeless, and studied the path.

Seven days after that wheel-turning king left home to study the path, that heavenly wheel treasure disappeared and was no longer visible. Having lost the heavenly wheel, the Kṣatriya Uṣṇīṣa-Śiras king was not distressed, but was only attached to desire, greedy for desire, insatiable, bound by desire, touched by desire, controlled by desire, not seeing the calamity, not knowing the way out. He then ruled the country according to his own intention. Because he ruled the country according to his own intention, the country declined and did not increase again, just like the previous wheel-turning kings who followed the Dharma of succession, and the countries and people became more prosperous and did not decline. The Kṣatriya Uṣṇīṣa-Śiras king was also like this. Because he ruled the country according to his own intention, the country declined and did not increase again.

Then the royal priest, the brāhman, while inspecting the country, saw that the people were declining and not increasing again. He then thought: 'The Kṣatriya Uṣṇīṣa-Śiras king rules the country according to his own intention. Because he rules the country according to his own intention, the people are declining and not increasing again, just like the previous wheel-turning kings who followed the Dharma of succession, and the countries and people became more prosperous and did not decline. This Kṣatriya Uṣṇīṣa-Śiras king is also like this. Because he rules the country according to his own intention, the countries and people are declining and not increasing again.'

Then the royal priest, the brāhman, went together to the Kṣatriya Uṣṇīṣa-Śiras king and said: 'Your Majesty should know that Your Majesty rules the country according to your own intention. Because you rule the country according to your own intention, the people are declining and not increasing again, just like the previous wheel-turning kings who followed the Dharma of succession, and the countries and people became more prosperous and did not decline. Your Majesty is also like this. Because you rule the country according to your own intention, the countries and people are declining and not increasing again.' The Kṣatriya Uṣṇīṣa-Śiras king, having heard this, said: 'Brāhman, what should I do?' The royal priest, the brāhman, said: 'Your Majesty, there are people in the country who are intelligent and wise, who are skilled in calculation. There are ministers and attendants in the country who study and understand the scriptures, recite and uphold the Dharma of succession, just like all of us attendants. Your Majesty should study the Dharma of succession. Having studied the Dharma of succession, on the fifteenth day of the lunar month, when the fast is observed, after bathing and washing, ascending to the main hall, that heavenly wheel treasure will surely come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color like fire, with brilliant light.'

The Kṣatriya Uṣṇīṣa-Śiras king further asked: 'Brāhman, how is the Dharma of succession that you want me to study? Having studied it, on the fifteenth day of the lunar month, when the fast is observed, after bathing and washing, ascending to the main hall, that heavenly wheel treasure will surely come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color like fire, with brilliant light.' The royal priest, the brāhman, said: 'Your Majesty, you should observe the Dharma as the Dharma, practice the Dharma as the Dharma. You should observe the Dharma fast for the crown prince, consorts, court ladies, ministers, people, śramaṇas, brāhmaṇas, and even insects. On the eighth, fourteenth, and fifteenth days of the lunar month, practice giving, giving to the poor, śramaṇas, brāhmaṇas, the poor, the orphaned, and those who come from afar, with food and drink, clothing, vehicles, flower garlands, scattered flowers, ointments, houses, beds, blankets, and bedding, servants, and lamps. If there are eminent and virtuous śramaṇas and brāhmaṇas in the king's country, you should go to them at the right time to ask about the Dharma and receive the Dharma: "Venerables, what is good Dharma? What is not good Dharma? What is sinful? What is meritorious? What is wonderful? What is not wonderful? What is black? What is white? From where do black and white dharmas arise? What is the meaning of this world? What is the meaning of the next world? How does one practice to receive good and not receive evil?" Having heard from them, practice as they say. If there are poor people in the king's country, you should give them wealth. Your Majesty, this is called the Dharma of succession, which you should learn well. Having learned it well, on the fifteenth day of the lunar month, when the fast is observed, after bathing and washing, ascending to the main hall, that heavenly wheel treasure will surely come from the east, with a thousand spokes, all complete, pure and natural, not made by humans, the color like fire, with brilliant light.'

Then the Kṣatriya Uṣṇīṣa-Śiras king later observed the Dharma as the Dharma, practiced the Dharma as the Dharma, and observed the Dharma fast for the crown prince, consorts, court ladies, ministers, people, śramaṇas, brāhmaṇas, and even insects. On the eighth, fourteenth, and fifteenth days of the lunar month, he practiced giving, giving to the poor, śramaṇas, brāhmaṇas, the poor, the orphaned, and those who came from afar, with food and drink, clothing, vehicles, flower garlands, scattered flowers, ointments, houses, beds, blankets, and bedding, servants, and lamps. If there were eminent and virtuous śramaṇas and brāhmaṇas in his country, he would go to them at the right time to ask about the Dharma and receive the Dharma: 'Venerables, what is good Dharma? What is not good Dharma? What is sinful? What is meritorious? What is wonderful? What is not wonderful? What is black? What is white? From where do black and white dharmas arise? What is the meaning of this world? What is the meaning of the next world? How does one practice to receive good and not receive evil?' Having heard from them, he practiced as they said. If there were poor people in his country, he would give them wealth.

However, the people in the country were poor and could not give out wealth to help them. This caused the people to become even more impoverished. Because of poverty, they stole others' belongings. Because of stealing, the owners caught them, bound them, and brought them to King Uṣṇīṣa-Śiras, saying: 'Your Majesty! This person stole my belongings. Please punish him!' King Uṣṇīṣa-Śiras asked the person: 'Did you really steal?' The person said: 'Your Majesty! I really stole. Why? Your Majesty! Because of poverty. If I did not steal, I would have nothing to sustain myself.' King Uṣṇīṣa-Śiras then gave out wealth to help them and told the thieves: 'You may go back and do not do it again.' Then the people in the country heard that King Uṣṇīṣa-Śiras would give out wealth to help those who stole others' belongings. Because of this, the people thought: 'We should also steal others' belongings.' Then the people in the country competed with each other to steal others' belongings. This is called not being able to help the poor and destitute, causing the people to become even more impoverished. Because of poverty, stealing increased. Because of the increase in stealing, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was eighty thousand years, and the lifespan of their sons was forty thousand years. Bhikṣus! When the lifespan of those people was forty thousand years, someone stole others' belongings. The owner caught them, bound them, and brought them to King Uṣṇīṣa-Śiras, saying: 'Your Majesty! This person stole my belongings. Please punish him!' King Uṣṇīṣa-Śiras asked the person: 'Did you really steal?' The person said: 'Your Majesty! I really stole. Why? Because of poverty. If I did not steal, I would have nothing to sustain myself.' King Uṣṇīṣa-Śiras heard this and thought: 'If I give out wealth to help those who steal others' belongings in my country, it will exhaust the treasury in vain, and stealing will increase. I should now make a sharp knife. If there are thieves in my country, I will catch them, sit them under a high pole, and behead them.'

Then King Uṣṇīṣa-Śiras later ordered the making of a sharp knife: 'If there are thieves in the country, catch them, sit them under a high pole, and behead them.' The people in the country heard that King Uṣṇīṣa-Śiras ordered the making of a sharp knife, and if there were thieves in the country, he would catch them, sit them under a high pole, and behead them. They thought: 'We should also make sharp knives and use them to rob others. If we rob others, we will catch the owners and behead them.' Then those people later made sharp knives, used them to rob others, and caught the owners to behead them. This is called not being able to help the poor and destitute, causing the people to become even more impoverished. Because of poverty, stealing increased. Because of the increase in stealing, killing with knives increased. Because of the increase in killing with knives, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was forty thousand years, and the lifespan of their sons was twenty thousand years.

Bhikṣus! When the lifespan of those people was twenty thousand years, someone stole others' belongings. The owner caught them, bound them, and brought them to King Uṣṇīṣa-Śiras, saying: 'Your Majesty! This person stole my belongings. Please punish him!' King Uṣṇīṣa-Śiras asked the person: 'Did you really steal?' At that time, the thief thought: 'If King Uṣṇīṣa-Śiras knows the truth, he may bind and whip me, or throw me out, or fine me, or punish me in various ways, or impale me, or behead me. How can I deceive King Uṣṇīṣa-Śiras with false words?' Having thought this, he said: 'Your Majesty! I did not steal. This is because the poor and destitute cannot be helped.' People became even more impoverished. Because of poverty, stealing increased. Because of the increase in stealing, killing with knives increased. Because of the increase in killing with knives, false speech and divisive speech increased. Because of the increase in false speech and divisive speech, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was twenty thousand years, and the lifespan of their sons was ten thousand years.

Bhikṣus! When the lifespan of those people was ten thousand years, the people had both virtue and no virtue. If they had no virtue, those with virtue would give rise to jealousy and commit adultery with their wives. This is called not being able to help the poor and destitute, causing the people to become even more impoverished. Because of poverty, stealing increased. Because of the increase in stealing, killing with knives increased. Because of the increase in killing with knives, false speech and divisive speech increased. Because of the increase in false speech and divisive speech, jealousy and sexual misconduct increased. Because of the increase in jealousy and sexual misconduct, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was ten thousand years, and the lifespan of their sons was five thousand years.

Bhikṣus! When the lifespan of those people was five thousand years, three dharmas increased: unrighteousness, desire, and evil greed. Because of the increase of these three dharmas, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was five thousand years, and the lifespan of their sons was two thousand five hundred years. Bhikṣus! When the lifespan of those people was two thousand five hundred years, three dharmas increased again: divisive speech, harsh speech, and frivolous speech. Because of the increase of these three dharmas, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was two thousand five hundred years, and the lifespan of their sons was one thousand years. Bhikṣus! When the lifespan of those people was one thousand years, one dharma increased: wrong views. Because of the increase of this one dharma, the lifespan of those people decreased and their appearance became worse. Bhikṣus! When their lifespan decreased and appearance became worse, the lifespan of their fathers was one thousand years, and the lifespan of their sons was five hundred years.

Bhikṣus! When the lifespan of those people was five hundred years, they did not serve their parents all their lives, did not respect śramaṇas and brāhmaṇas, did not practice filial piety, did not perform meritorious deeds, and did not see the faults of the next world. Because of not serving their parents, not respecting śramaṇas and brāhmaṇas, not practicing filial piety, not performing meritorious deeds, and not seeing the faults of the next world, bhikṣus! The lifespan of their fathers was five hundred years, and the lifespan of their sons was either two hundred and fifty or two hundred years. Bhikṣus! Now if there are those with long lifespans, their lifespan is either one hundred years or more.

The Buddha said again: "Bhikṣus! In the distant future, the lifespan of people will be ten years. Bhikṣus! When the lifespan of people is ten years, girls will be married at the age of five. Bhikṣus! When the lifespan of people is ten years, there will be a grain called barnyard millet, which will be the best food, just as rice is the best food for people today. Bhikṣus! When the lifespan of people is ten years, there will be a grain called barnyard millet, which will be the best food. Bhikṣus! When the lifespan of people is ten years, all the delicious foods of today, such as ghee, oil, salt, honey, sugarcane, and sugar, will disappear. Bhikṣus! When the lifespan of people is ten years, if one practices the ten unwholesome courses of action, one will be respected by others, just as those who practice the ten wholesome courses of action are respected today. Bhikṣus! When the lifespan of people is ten years, it will be the same. If one practices the ten unwholesome courses of action, one will be respected by others. Bhikṣus! When the lifespan of people is ten years, there will be no good reputation at all, let alone practicing the ten wholesome courses of action?

Bhikṣus! When the lifespan of people is ten years, there will be a person named 'Punisher', who will go from house to house to punish. Bhikṣus! When the lifespan of people is ten years, a mother will have extreme harmful intentions towards her child, and the child will also have extreme harmful intentions towards the mother. Between father and son, brothers and sisters, and relatives, they will have intentions to harm each other, just like a hunter seeing a deer and having intentions to harm it. Bhikṣus! When the lifespan of people is ten years, it will be the same. A mother will have extreme harmful intentions towards her child, and the child will also have extreme harmful intentions towards the mother. Between father and son, brothers and sisters, and relatives, they will have intentions to harm each other. Bhikṣus! When the lifespan of people is ten years, there will be a seven-day period of warfare with weapons. If they grasp grass, it will transform into weapons. If they grasp firewood, it will also transform into weapons. They will use these weapons to kill each other. After seven days of warfare with weapons, it will cease.

At that time, there will also be people who feel ashamed and disgusted, and dislike it. During the seven-day period of warfare with weapons, they will enter the mountains and forests to hide. After seven days, they will emerge from the mountains and forests and see each other again, giving rise to compassionate thoughts and extreme affection for each other. It is like a mother with only one child, who has been separated for a long time and returns safely from afar. Seeing each other, they feel happy and give rise to compassionate thoughts and extreme affection for each other. In the same way, after seven days, they will emerge from the mountains and forests and see each other again, giving rise to compassionate thoughts and extreme affection for each other. Having seen each other, they will say: 'Good people! We are now safe to see each other again. It is because we have practiced unwholesome dharmas that we have witnessed the death of our relatives. We should now practice wholesome dharmas together. How should we practice wholesome dharmas together? We have all been killers. Now we should give up killing and stop killing. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! The lifespan of people who live for ten years will give birth to children who live for twenty years. Bhikṣus! People who live for twenty years will think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, but we still engage in taking what is not given. We should give up taking what is not given and stop taking what is not given. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for twenty years will give birth to children who live for forty years.

Bhikṣus! People who live for forty years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, and given up taking what is not given and stopped taking what is not given, but we still engage in sexual misconduct. We should give up sexual misconduct and stop sexual misconduct. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for forty years will give birth to children who live for eighty years.

Bhikṣus! People who live for eighty years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, but we still engage in false speech. We should give up false speech and stop false speech. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for eighty years will give birth to children who live for one hundred and sixty years.

Bhikṣus! People who live for one hundred and sixty years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, but we still engage in divisive speech. We should give up divisive speech and stop divisive speech. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for one hundred and sixty years will give birth to children who live for three hundred and twenty years.

Bhikṣus! People who live for three hundred and twenty years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, but we still engage in harsh speech. We should give up harsh speech and stop harsh speech. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for three hundred and twenty years will give birth to children who live for six hundred and forty years.

Bhikṣus! People who live for six hundred and forty years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, given up harsh speech and stopped harsh speech, but we still engage in idle speech. We should give up idle speech and stop idle speech. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for six hundred and forty years will give birth to children who live for two thousand and five hundred years.

Bhikṣus! People who live for two thousand and five hundred years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, given up harsh speech and stopped harsh speech, given up idle speech and stopped idle speech, but we still engage in covetousness and ill-will. We should give up covetousness and ill-will. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for two thousand and five hundred years will give birth to children who live for five thousand years.

Bhikṣus! People who live for five thousand years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, given up harsh speech and stopped harsh speech, given up idle speech and stopped idle speech, given up covetousness and stopped covetousness, but we still engage in ill-will. We should give up ill-will. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for five thousand years will give birth to children who live for ten thousand years.

Bhikṣus! People who live for ten thousand years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, given up harsh speech and stopped harsh speech, given up idle speech and stopped idle speech, given up covetousness and stopped covetousness, given up ill-will and stopped ill-will, but we still engage in wrong views. We should give up wrong views. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for ten thousand years will give birth to children who live for twenty thousand years.

Bhikṣus! People who live for twenty thousand years will also think: 'If one seeks to practice wholesome dharmas, one's lifespan will increase and one's appearance will improve. We should practice wholesome dharmas even more. How should we practice wholesome dharmas even more? We have already given up killing and stopped killing, given up taking what is not given and stopped taking what is not given, given up sexual misconduct and stopped sexual misconduct, given up false speech and stopped false speech, given up divisive speech and stopped divisive speech, given up harsh speech and stopped harsh speech, given up idle speech and stopped idle speech, given up covetousness and stopped covetousness, given up ill-will and stopped ill-will, given up wrong views and stopped wrong views, but we still engage in unwholesome dharmas, desire evil, and engage in wrong dharmas. We should give up these three unwholesome and unskillful dharmas. We should practice these wholesome dharmas together.' They will then practice these wholesome dharmas together. Having practiced wholesome dharmas, their lifespan will increase and their appearance will improve. When their lifespan increases and their appearance improves, bhikṣus! People who live for twenty thousand years will give birth to children who live for forty thousand years.

Bhikṣus! When people live for forty thousand years, they will be filial to their parents, respect and honor śramaṇas and brāhmaṇas, practice proper conduct, cultivate meritorious deeds, and see the faults of the next world. Because of being filial to their parents, respecting and honoring śramaṇas and brāhmaṇas, practicing proper conduct, cultivating meritorious deeds, and seeing the faults of the next world, bhikṣus! People who live for forty thousand years will give birth to children who live for eighty thousand years. Bhikṣus! When people live for eighty thousand years, this Jambudvīpa will be extremely prosperous and happy, with many people, villages close together like a chicken's flight. Bhikṣus! When people live for eighty thousand years, women will not marry until they are five hundred years old. Bhikṣus! When people live for eighty thousand years, there will only be these illnesses: cold, heat, defecation, urination, desire, not eating, and old age, and no other afflictions.

Bhikṣus! When people live for eighty thousand years, there will be a king named Śaṅkha, a wheel-turning king, wise and intelligent, with a well-disciplined fourfold army ruling the world, self-controlled. A righteous Dharma king, who has attained the seven treasures. Those seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. These are called the seven. With a thousand sons, handsome, brave, and fearless, able to subdue other armies. He will certainly rule over all this land, up to the great ocean, without using weapons, but by teaching the Dharma, bringing peace and happiness. Bhikṣus! When the Kṣatriya king born from the crown of the head becomes a ruler, ruling the world, practicing his own domain inherited from his father, because of practicing his own domain inherited from his father, his lifespan does not decrease, his appearance does not deteriorate, he never loses happiness, and his strength does not decline. Bhikṣus! You should also be like this, shaving your hair and beard, wearing the monastic robes, with true faith, leaving home for homelessness, practicing the path. Practice your own domain inherited from your father. Bhikṣus! Because of practicing your own domain inherited from your father, your lifespan does not decrease, your appearance does not deteriorate, you never lose happiness, and your strength does not decline.

What is a bhikṣu practicing his own domain inherited from his father? This bhikṣu observes his own body as body, his own feelings, mind, and dharmas as dharmas. This is called a bhikṣu practicing his own domain inherited from his father. What is a bhikṣu's lifespan? This bhikṣu cultivates the bases of psychic power of desire, effort, mind, and investigation, based on seclusion, dispassion, and cessation, leading to letting go. He cultivates the bases of psychic power of desire, effort, mind, and investigation, based on seclusion, dispassion, and cessation, leading to letting go. This is called a bhikṣu's lifespan. What is a bhikṣu's form? This bhikṣu cultivates the precepts, guards the precepts, and well restrains his conduct and deportment. Seeing even minor faults, he is always fearful and upholds the precepts. This is called a bhikṣu's form. What is a bhikṣu's happiness? This bhikṣu is detached from desires, detached from evil and unwholesome dharmas, and attains the fourth dhyāna, abiding in it. This is called a bhikṣu's happiness. What is a bhikṣu's strength? This bhikṣu has exhausted all taints, attained the uncontaminated, and is liberated in mind and wisdom. In this very life, he knows and awakens to it himself, and abides in it. His birth is exhausted, the holy life has been established, what was to be done has been done, and he will not experience another existence after this one. He knows it as it really is. This is called a bhikṣu's strength.

"Bhikṣus! I do not see any power that can be unconquered like the power of Māra, but that bhikṣu who has exhausted the taints can conquer it with the power of unsurpassed holy wisdom."

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced accordingly.