北傳:中阿含70經, 長阿含6經 南傳:長部26經 關涉主題:生活/不離自己的境界‧實踐/自依止法依止‧其它/人類壽命的變化 (更新)
中阿含70經/轉輪王經(王相應品)(莊春江標點)
  我聞如是
  一時遊摩兜麗剎利,在㮈林駛河岸。
  爾時,世尊告諸比丘
  「諸比丘!當自然法燈自歸己法,莫然餘燈,莫歸餘法。諸比丘!若自然法燈,自歸己法,不然餘燈,不歸餘法者,便能求學得利,獲福無量,所以者何?比丘!昔時有王名曰堅念,為轉輪王,聰明智慧,有四種軍整御天下,由己自在,如法法王,成就七寶,得人四種如意之德。云何成就七寶,得人四種如意之德?如前所說成就七寶,得人四種如意之德。
  於是,堅念王而於後時,天輪寶移,忽離本處。有人見之,詣堅念王白曰:『天王!當知天輪寶移離於本處。』堅念王聞已,告曰:『太子!我天輪寶移離於本處。太子!我自曾從古人聞之,若轉輪王天輪寶移離本處者,彼王必不久住,命不久存。太子!我已得人間之欲,今當復求於天上欲。太子!我欲剃除鬚髮,著袈裟衣至信捨家無家學道。太子!我今以此四天下付授於汝,汝當如法治化,莫以非法,無令國中有諸惡業、非梵行人。太子!汝後若見天輪寶移離本處者,汝亦當復以此國政授汝太子,善教敕之。授太子國已,汝亦當復剃除鬚髮,著袈裟衣,至信捨家無家學道。』於是,堅念王授太子國,善教敕已,便剃除鬚髮,著袈裟衣,至信捨家無家學道。
  時,堅念王出家學道七日之後,彼天輪寶即沒不現。失天輪已,剎利頂生王便大憂惱,愁慼不樂。剎利頂生王即詣父堅念王仙人所。到已,白曰:『天王!當知天王學道七日之後,彼天輪寶便沒不現。』父堅念王仙人告子剎利頂生王曰:『汝莫以失天輪寶故而懷憂慼,所以者何?汝不從父得此天輪。』剎利頂生王復白父曰:『天王!我今當何所為?』父堅念王仙人告其子曰:『汝當應學相繼之法,汝若學相繼之法者,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶必從東方來,輪有千{幅}[輻?],一切具足,清淨自然,非人所造,色如火㷿,光明昱爍。』剎利頂生王復白父曰:『天王!云何相繼之法欲令我學,令我學已,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火㷿,光明昱爍?』父堅念王仙人復告子曰:『汝當觀法如法,行法如法,當為太子、后妃、婇女及諸臣民、沙門梵志、……乃至蜫蟲,奉持法齋:月八日、十四日;十五日修行布施,施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者,以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍[毯-炎+數]、綩綖、給使、明燈。若汝國中有上尊名德沙門、梵志者,汝當隨時往詣彼所,問法受法:「諸尊!何者善法?何者不善法?何者為罪?何者為福?何者為妙?何者非妙?何者為黑?何者為白?黑白之法從何而生?何者現世義?何者後世義?云何作行受善不受惡?」從彼聞已,行如所說。若汝國中有貧窮者,當出財物,以給恤之。{天王}[子]!是謂:相繼之法,汝當善學。汝善學已,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶必從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火焰,光明昱爍。』
  剎利頂生王便於後時觀法如法,行法如法,而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋:月八日、十四日;十五日修行布施,施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者,以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍[毯-炎+數]、綩綖、給使、明燈。若其國中有上尊名德沙門、梵志者,便自隨時往詣彼所,問法受法:『諸尊!何者善法?何者不善法?何者為罪?何者為福?何者為妙?何者非妙?何者為黑?何者為白?黑白之法從何而生?何者現世義?何者後世義?云何作行受善不受惡?』從彼聞已,行如所說。若其國中有貧窮者,即出財物,隨時給恤。剎利頂生王於後十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火㷿,光明昱爍。彼亦得轉輪王,亦成就七寶,亦得人四種如意之德。云何成就七寶、得人四種如意之德?亦如前說。
  彼轉輪王而於後時,天輪寶移,忽離本處,有人見之,詣轉輪王白曰:『天王!當知天輪寶移離於本處。』轉輪王聞已,告曰:『太子!我天輪寶移離本處。太子!我曾從父堅念王仙人聞之,若轉輪王天輪寶移離本處者,彼王必不久住,命不久存。太子!我已得人間之欲,今當復求於天上欲。太子!我欲剃除鬚髮,著袈裟衣,至信捨家無家學道。太子!我今以此四天下付授於汝,汝當如法治化,莫以非法,無令國中有諸惡業、非梵行人。太子!汝後若見天輪寶移離本處者,汝亦當復以此國政授汝太子,善教敕之。授太子國已,汝亦當復剃除鬚髮,著袈裟衣,至信捨家無家學道。』於是,轉輪王授太子國,善教敕已,便剃除鬚髮,著袈裟衣,至信捨家無家學道。
  彼轉輪王出家學道七日之後,彼天輪寶即沒不現。失天輪已,剎利頂生王而不憂慼,但染欲、著欲,貪欲無厭,為欲所縛,為欲所觸,為欲所使,不見災患,不知出要,便自出意治國,以自出意治國故,國遂衰減,不復增益,猶如昔時諸轉輪王學相繼法,國土人民轉增熾盛,無有衰減,剎利頂生王亦復如是,自出意治國,以自出意治國故,國遂衰減,不復增益。
  於是,國師、梵志案行國界,見國人民轉就衰減,不復增益,便作是念:『剎利頂生王自出意治國,以自出意治國故,國土人民轉就衰減,不復增益,猶如昔時諸轉輪王學相繼法,國土人民轉增熾盛,無有衰減,此剎利頂生王亦復如是,自出意治國,以自出意治國故,國土人民轉就衰減,不復增益。』國師、梵志即共往詣剎利頂生王,白曰:『天王!當知天王自出意治國,以自出意治國故,國土人民轉就衰減,不復增益,猶如昔時諸轉輪王學相繼法,國土人民轉增熾盛,無有衰減,今天王亦復如是,自出意治國,以自出意治國故,國土人民轉就衰減,不復增益。』剎利頂生王聞已告曰:『梵志!我當云何?』國師梵志白曰:『天王!國中有人聰明智慧,明知算數,國中有大臣眷屬學經、明經,誦習、受持相繼之法,猶如我等一切眷屬,天王!當學相繼之法,學相繼法已,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶必從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火㷿,光明昱爍。』
  剎利頂生王復問曰:『梵志!云何相繼之法欲令我學,令我學已,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶必從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火㷿,光明昱爍?』國師梵志白曰:『天王!當觀法如法,行法如法,當為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋:月八日、十四日;十五日修行布施,施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者,以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍[毯-炎+數]、綩綖、給使、明燈。若王國中有上尊名德沙門、梵志者,當自隨時往詣彼所,問法受法:「諸尊!何者善法?何者不善法?何者為罪?何者為福?何者為妙?何者非妙?何者為黑?何者為白?黑白之法從何而生?何者現世義?何者後世義?云何作行受善不受惡?」從彼聞已,行如所說。若王國中有貧窮者,當出財物,用給恤之。天王!是謂相繼之法,當善取學。善取學已,於十五日說從解脫時,沐浴澡洗,昇正殿已,彼天輪寶必從東方來,輪有千輻,一切具足,清淨自然,非人所造,色如火㷿,光明昱爍。』
  剎利頂生王便於後時觀法如法,行法如法,而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋:月八日、十四日;十五日修行布施,施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者,以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍[毯-炎+數]、綩綖、給使、明燈。若其國中有上尊名德沙門、梵志者,便自隨時往詣彼所,問法受法:『諸尊!何者善法?何者不善法?何者為罪?何者為福?何者為妙?何者非妙?何者為黑?何者為白?黑白之法從何而生?何者現世義?何者後世義?云何作行受善不受惡?』從彼聞已,行如所說。
  然,國中民有貧窮者,不能出物,用給恤之,是為困貧無財物者不能給恤,故人轉窮困。因窮困故,便盜他物;因偷盜故,其主捕伺收縛,送詣剎利頂生王,白曰:『天王!此人盜我物,願天王治。』剎利頂生王問彼人曰:『汝實盜耶?』彼人白曰:『天王!我實偷盜,所以者何?天王!以貧困故,若不盜者,便無以自濟。』剎利頂生王即出財物而給與之,語盜者曰:『汝等還去,後莫復作!』於是,國中人民聞剎利頂生王若國中人有行盜者,王便出財物而給與之,由斯之故,人作是念:『我等亦應盜他財物。』於是,國人各各競行盜他財物,是為困貧無財物者,不能給恤,故人轉窮困;因窮困故,盜轉滋甚;因盜滋甚故,彼人壽轉減,形色轉惡。彼壽轉減色轉惡已,比丘!父壽八萬歲,子壽四萬歲。
  比丘!彼人壽四萬歲時,有人便行盜他財物,其主捕伺收縛,送詣剎利頂生王,白曰:『天王!此人盜我物,願天王治。』剎利頂生王問彼人曰:『汝實盜耶?』彼人白曰:『天王!我實偷盜,所以者何?以貧困故,若不盜者,便無以自濟。』剎利頂生王聞已,便作是念:『若我國中有盜他物,更出財物盡給與者,如是,唐空竭國藏,盜遂滋甚,我今寧可作極利刀,若我國中有偷盜者,便收捕取,坐高標下,斬截其頭。』於是,剎利頂生王後便敕令,作極利刀,若國中有盜他物者,即敕捕取,坐高標下,斬截其頭。國中人民聞:『剎利頂生王敕作利刀,若國中有盜他物者,即便捕取,坐高標下,斬截其頭。』我亦寧可效作利刀,持行劫物,若從劫物者,捉彼物主而截其頭。於是,彼人則於後時效作利刀,持行劫物,捉彼物主,截斷其頭。是為困貧無財物者,不能給恤故,人轉窮困;因窮困故,盜轉滋甚;因盜滋甚故,刀殺轉增;因刀殺增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽四萬歲,子壽二萬歲。
  比丘!人壽二萬歲時,有人盜他財物,其主捕伺收縛,送詣剎利頂生王,白曰:『天王!此人盜我財物,願天王治。』剎利頂生王問彼人曰:『汝實盜耶?』時,彼盜者便作是念:『剎利頂生王若知其實,或縛鞭我,或拋或擯,或罰錢物,或種種苦治,或貫標上,或梟其首,我寧可以妄言欺誑剎利頂生王耶?』念已,白曰:『天王!我不偷盜。』是為困貧無財物者,不能給恤故,人轉窮困;因窮困故,盜轉滋甚;因盜滋甚故,刀殺轉增;因刀殺增故,便妄言、兩舌轉增;因妄言、兩舌增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽二萬歲,子壽一萬歲。
  比丘!人壽萬歲時,人民或有德,或無德。若無德者,彼為有德人起嫉妒意而犯其妻。是為困貧無財物者,不能給恤故,人轉窮困;因窮困故,盜轉滋甚;因盜滋甚故,刀殺轉增;因刀殺增故,便妄言、兩舌轉增;因妄言、兩舌增故,便嫉妒、邪淫轉增;因嫉妒、邪淫增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽萬歲,子壽五千歲。
  比丘!人壽五千歲時,三法轉增:非法欲[惡?]貪邪法。因三法增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽五千歲,子壽二千五百歲。比丘!人壽二千五百歲時,復三法轉增:兩舌、麤言綺語。因三法增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽二千五百歲,子壽千歲。比丘!人壽千歲時,一法轉增,邪見是也。因一法增故,彼人壽轉減,形色轉惡。彼壽轉減,色轉惡已,比丘!父壽千歲,子壽五百歲。
  比丘!人壽五百歲時,彼人盡壽不孝父母,不能尊敬沙門、梵志,不行順事,不作福業,不見後世罪。彼因不孝父母,不能尊敬沙門、梵志,不行順事,不作福業,不見後世罪故,比丘!父壽五百歲,子壽或二百五十、或二百歲。比丘!今若有長壽,或壽百歲,或不啻者。」
  佛復告曰:
  「比丘!未來久遠時,人壽十歲。比丘!人壽十歲時,女生五月,即便出嫁。比丘!人壽十歲時,有穀名稗子,為第一美食,猶如今人粳粮(糧)為上饌。比丘!如是,人壽十歲時,有穀名稗子,為第一美食。比丘!人壽十歲時,若今日所有美味:酥油、鹽、蜜、甘蔗、糖,彼一切盡沒。比丘!人壽十歲時,若行十惡業道者,彼便為人所敬重,猶如今日若行十善業道者,彼便為人所敬重。比丘!人壽十歲時亦復如是,若行十惡業道者,彼便為人之所敬重。比丘!人壽十歲時都無有善名,況復有行十善業道?
  比丘!人壽十歲時,有人名彈罰,周行遍往,家家彈罰。比丘!人壽十歲時,母於其子極有害心,子亦於母極有害心。父子、兄弟、姊妹、親屬展轉相向,有賊害心,猶如獵師見彼鹿已,極有害心。比丘!人壽十歲時亦復如是,母於其子極有害心,子亦於母極有害心,父子、兄弟、姊妹、親屬展轉相向,有賊害心。比丘!人壽十歲時,當有七日刀兵劫。彼若捉草,即化成刀,若捉樵木,亦化成刀。彼以此刀各各相殺,彼於七日刀兵劫,過七日便止。
  爾時,亦有人生慚恥羞愧,厭惡不愛,彼人七日刀兵劫時,便入山野,在隱處藏。過七日已,則從山野於隱處出,更互相見,生慈愍心,極相愛念,猶如慈母唯有一子,與久離別,從遠來還,安隱歸家,相見喜歡,生慈愍心,極相愛念。如是,彼人過七日後,則從山野於隱處出,更互相見,生慈愍心,極相愛念。共相見已,便作是語:『諸賢!我今相見,今得安隱,我等坐生不善法故,今值見此,親族死盡,我等寧可共行善法。云何當共行善法耶?我等皆是殺生之人,今寧可共離殺、斷殺,我等應共行是善法。』彼便共行如是善法,行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽十歲人生子壽二十。比丘!壽二十歲人復作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已共離殺、斷殺,然,故共行不與而取,我等寧可離不與取、斷不與取,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽二十歲人生子壽四十。
  比丘!壽四十歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,然,故行邪淫,我等寧可離邪淫、斷邪淫,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽四十歲人生子壽八十。
  比丘!壽八十歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,然,故行妄言,我等寧可離妄言、斷妄言,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽八十歲人生子壽百六十。
  比丘!壽百六十歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,然,故行兩舌,我等寧可離兩舌、斷兩舌,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽百六十歲人生子壽三百二十歲。
  比丘!壽三百二十歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,然,故行麤言,我等寧可離麤言、斷麤言,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽三百二十歲人生子壽六百四十。
  比丘!壽六百四十歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,離麤言、斷麤言,然,故行綺語,我等寧可離綺語、斷綺語,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽六百四十歲人生子壽二千五百。
  比丘!壽二千五百歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,離麤言、斷麤言,離綺語、斷綺語,然,故行貪嫉,我等寧可離貪嫉、斷貪嫉,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽二千五百歲人生子壽五千。
  比丘!壽五千歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,離麤言、斷麤言,離綺語、斷綺語,離貪嫉、斷貪嫉,然,故行瞋恚,我等寧可離瞋恚、斷瞋恚,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽五千歲人生子壽一萬。
  比丘!壽萬歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,離麤言、斷麤言,離綺語、斷綺語,離貪嫉、斷貪嫉,離瞋恚、斷瞋恚,然,故行邪見,我等寧可離邪見、斷邪見,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽萬歲人生子壽二萬。
  比丘!壽二萬歲人亦作是念:『若求學善者,壽便轉增,形色轉好,我等應共更增行善。云何當共更增行善?我等已離殺、斷殺,離不與取、斷不與取,離邪淫、斷邪淫,離妄言、斷妄言,離兩舌、斷兩舌,離麤言、斷麤言,離綺語、斷綺語,離貪嫉、斷貪嫉,離瞋恚、斷瞋恚,離邪見、斷邪見,然,故有非法欲、惡貪、行邪法,我等寧可離此三惡不善法、斷三惡不善法,我等應共行是善法。』彼便共行如是善法。行善法已,壽便轉增,形色轉好。彼壽轉增,色轉好已,比丘!壽二萬歲人生子壽四萬。
  比丘!人壽四萬歲時,孝順父母,尊重恭敬沙門、梵志,奉行順事,修習福業,見後世罪。彼因孝順父母,尊重恭敬沙門、梵志,奉行順事,修習福業,見後世罪故,比丘!壽四萬歲人生子壽八萬。比丘!人壽八萬歲時,此閻浮洲極大豐樂,多有人民,村邑相近,如雞一飛。比丘!人壽八萬歲時,女年五百乃當出嫁。比丘!人壽八萬歲時,唯有如是病:寒熱、大小便、欲、{不}[飲]食、老,更無餘患。
  比丘!人壽八萬歲時有王名螺,為轉輪王,聰明智慧,有四種軍整御天下,由己自在,如法法王,成就七寶。彼七寶者,輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶,是謂為七。千子具足,顏貌端正,勇猛無畏,能伏他眾。彼必統領此一切地,乃至大海,不以刀杖,以法教令,令得安樂。比丘!諸剎利頂生王得為人主,整御天下,行自境界,從父所得。彼因行自境界,從父所得,壽不轉減,形色不惡,未曾失樂,力亦不衰。
  諸比丘!汝等亦應如是,剃除鬚髮,著袈裟衣,至信捨家無家學道,行自境界,從父所得。諸比丘!汝等因行自境界,從父所得,壽不轉減,形色不惡,未曾失樂,力亦不衰。云何比丘行自境界,從父所得?此比丘觀內身如身,觀內……心……法如法,是謂:比丘行自境界,從父所得。
  云何比丘壽?此比丘修欲定如意足依遠離、依無欲、依滅盡、趣向出要;修精進定……修心定……修思惟定如意足,依遠離、依無欲、依滅盡、趣向出要,是謂比丘壽。
  云何比丘色?此比丘修習禁戒,守護從解脫,又復善攝威儀禮節,見纖介罪常懷畏怖,受持學戒,是謂比丘色。
  云何比丘樂?此比丘離欲、離惡不善之法,……乃至得第四禪成就遊,是謂比丘樂。
  云何比丘力?此比丘諸已盡,得無漏心解脫慧解脫,於現法中自知、自覺,自作證成就遊:『生已盡梵行已立所作已辦不更受有,知如真。』是謂比丘力。
  比丘!我不更見有力不可降伏如魔王力,彼漏盡比丘則以無上聖慧之力而能降伏。」
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

長阿含6經/轉輪聖王修行經(第二分)(莊春江標點)
  如是我聞
  一時在摩羅醯搜人間遊行,與千二百五十比丘漸至摩樓國。
  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}[憶]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。
  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{曰}[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{己}[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。』
  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。
  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。』
  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。』
  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}[命]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}[求]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。』」
  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}[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。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。』
  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。』
  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。
  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。』
  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。
  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}[猶]不能拯濟孤老,施及下窮。
  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}[傳]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。』
  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,轉更相效,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?』時,王即敕左右,使收繫之,{聲}[擊]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,便生邪淫、貪取之心,多設方便,圖謀他物。是時,眾生貧窮劫盜,兵{杖}[仗]殺害,轉{轉}[更]滋甚,人命轉減,壽一萬歲。
  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、邪淫;以貪取、邪淫故,便有妄語;有妄語故其壽轉減,至于(於)千歲。
  千歲之時,便有口三惡行始出于(於)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。
  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,粳糧、禾稻變成草莠。繒、絹、錦、綾、劫貝、白㲲,今世名服,時悉不現,織麁毛縷以為上衣。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}[唯]有瓦石砂礫出於地上。
  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}[反]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,溪澗深谷,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。
  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。』
  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?當不邪淫。』於是,其人盡不邪淫,壽命延長至八十歲。
  八十歲人復作是念:『我等由少修善,壽命延長,今者寧可更增少善。何善可修?當不妄語。』於是,其人盡不妄語,壽命延長至百六十。百六十時人復作是念:『我等由少修善,壽命延長,我今寧可更增{小}[少]善。何善可修?當不兩舌。』於是,其人盡不兩舌,壽命延長至三百二十歲。三百二十歲時人復作是念:『我等由少修善故,壽命延長,今者寧可更增少善。何善可修?當不惡口。』於是,其人盡不惡口,壽命延長至六百四十。六百四十時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當不綺語。』於是,其人盡不綺語,壽命延長至二千歲。二千歲時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當不慳貪。』於是,其人盡不慳貪而行布施,壽命延長至五千歲。五千歲時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當不嫉妒,慈心修善。』於是,其人盡不嫉妒,慈心修善,壽命延長至於萬歲。萬歲時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當行正見,不生顛倒。』於是,其人盡行正見,不起顛倒,壽命延長至二萬歲。二萬歲時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當滅三不善法:一者非法婬,二者非法貪,三者邪見。』於是,其人盡滅三不善法,壽命延長至四萬歲。四萬歲時人復作是念:『我等由修善故,壽命延長,今者寧可更增少善。何善可修?當孝養父母,敬事師長。』於是,其人即孝養父母,敬事師長,壽命延長至八萬歲。
  八萬歲時人,女年五百歲始出行嫁。時,人當有九種病:一者寒,二者熱,三者飢,四者渴,五者大便,六者小便,七者欲,八者饕餮,九者老。時,此大地坦然平整,無有溝坑、丘墟、荊棘,亦無蚊、虻、蛇、蚖、毒蟲,瓦石、沙礫變成瑠(琉)璃,人民熾盛,五穀平賤,豐樂無極。是時,當起八萬大城,村城隣(鄰)比,雞鳴相聞。當於爾時,有佛出世,名為彌勒如來至真等正覺、……十號具足,如今如來十號具足。彼於諸天、釋、梵、魔、若魔、天、諸沙門、婆羅門、諸天、世人中,自身作證,亦如我今於諸天、釋、梵、魔、若魔、天、沙門、婆羅門、諸天、世人中,自身作證。彼當說法,初言亦善,中、下亦善,味具足淨修梵行。如我今日說法,上、中、下言皆悉真正,味具足梵行清淨。彼眾弟子有無數千萬,如我今日弟子數百。彼時,人民稱其弟子號曰慈子,如我弟子號曰釋子
  彼時,有王名曰儴伽,剎利水澆頭種轉輪聖王,典四天下,以正法治,莫不靡伏,七寶具足:一金輪寶、二白象寶、三紺馬寶、四神珠寶、五玉女寶、六居士寶、七主兵寶。王有千子,勇猛雄烈,能卻外敵,四方敬順,不加兵杖,自然太平。爾時,聖王建大寶幢,圍十六尋,上高千尋,千種雜色嚴飾其幢。幢有百觚,觚有百枝,寶縷織成,眾寶間廁。於是,聖王壞此幢已,以施沙門、婆羅門、國中貧者,然後剃除鬚髮,服三法衣,出家修道,修無上行,於現法中自身作證:『生死已盡梵行已立所作已辦不受後有。』」
  佛告諸比丘:
  「汝等當勤修善行,以修善行,則壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足,猶如諸王順行轉輪聖王舊法,則壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足。比丘亦如是,當修善法,壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足。
  云何比丘壽命延長?如是比丘修習欲定精勤不懈滅行成就以修神足;修精進定、意定、思惟定精勤不懈滅行成就以修神足,是為壽命延長。
  何謂比丘顏色增益?於是比丘戒律具足,成就威儀,見有小罪,生大怖畏,等學諸戒,周滿備悉,是為比丘顏色增益。
  何謂比丘安隱快樂?於是比丘斷除淫欲,去不善法,有覺、有觀離生喜、樂,行第一禪。除滅覺、觀,內信歡悅{撿}[歛]心專一,無覺、無觀,定生喜、樂,行第二禪。捨喜守護,專{心}[念]不亂,自知身樂,賢聖所求,護念、{行?},行第三禪。捨滅苦樂,先除憂喜,不苦不樂,護念清淨,行第四禪,是為比丘安隱快樂。
  何謂比丘財寶豐饒?於是比丘修習慈心,遍滿一方,餘方亦爾,周遍廣普,無二無量,除眾結恨,心無嫉惡,靜默慈柔,以自娛樂;悲、喜、捨心亦復如是,是為比丘財寶豐饒。
  何謂比丘威力具足?於是比丘如實知苦聖諦:、道諦亦如實知,{為是}[是為?]比丘威力具足。」
  佛告比丘:
  「我今遍觀諸有力者無過魔力,然,盡比丘力能勝彼。」
  爾時,諸比丘聞佛所說,歡喜奉行。

長部26經/轉輪王經(波梨品[第三])(莊春江譯)
以自己為島為歸依
  我聽到這樣
  有一次世尊住在摩揭陀國嘛杜拉。
  那時,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!你們要住於以自己為島以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。而,比丘們!比丘如何以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依呢?比丘們!這裡,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂;在受上隨觀受……(中略)在心上隨觀心……(中略)住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂。比丘們!比丘這樣住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。
  比丘們!你們要走在自己父親與祖父境界的適當範圍。比丘們!走在自己父親與祖父境界的適當範圍者,魔將不獲得機會,魔將不獲得對象。比丘們!因為善法之受持,這樣,這福德增長。(80)
堅固輞轉輪王
  比丘們!從前,有位名叫堅固輞轉輪王,如法的法王、四天下的征服者、達到國家安定者、七寶的持有者,他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶,他有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子,他以非杖、非刀,以法征服這土地直到海邊而居住。(81)
  比丘們!那時,經過好幾年、好幾百年、好幾千年,堅固輞轉輪王召喚某位男子:『喂!男子!如果你看見天之輪寶從住處滑離,那時,你應當告訴我。』『是的,陛下!』比丘們!那位男子回答堅固輞王。比丘們!經過好幾年、好幾百年、好幾千年,那位男子看見天之輪寶從住處滑離,看見後,去見堅固輞王。抵達後對堅固輞王這麼說:『真的,陛下!你應該知道,那個天之輪寶從住處滑離。』比丘們!那時,堅固輞王召喚長男太子後,這麼說:『太子兒!我的天之輪寶從住處滑離,又,這被我聽聞:「當轉輪王的天之輪寶從住處滑離時,當前之王因此而應該活不久。」我已受用人的諸欲,現在是要遍求天之諸欲的時候,來!太子兒!你繼承這大海周邊土地,而我剃除髮鬚後,裹上袈裟衣,然後將從在家出家,成為非家生活。』(82)
  比丘們!那時,堅固輞王在王位上善訓誡長男太子後,剃除髮鬚後,裹上袈裟衣,然後將從在家出家,成為非家生活。而,比丘們!在國王仙人出家七天後,天之輪寶隱沒。
  比丘們!那時,某位男子去見剎帝利灌頂王。抵達後,對剎帝利灌頂王這麼說:『真的,陛下!你應該知道,那個天之輪寶隱沒了。』比丘們!剎帝利灌頂王在天之輪寶隱沒時,變得不悅意,感到不悅意,他去見國王仙人。抵達後,對國王仙人這麼說:『真的,陛下!你應該知道,那個天之輪寶隱沒了。』比丘們!當這麼說時,國王仙人對剎帝利灌頂王這麼說:『孩兒!你不要對天之輪寶的隱沒變得不悅意,感到不悅意,孩兒!因為你的天之輪寶不從父親繼承,來吧!孩兒!當你轉起聖轉輪王的責任時,則這是可能的:當聖轉輪王的責任轉起,在那十五布薩日洗頭,到布薩的最高樓上時,天之輪寶出現,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌。』(83)
轉輪王的神聖責任
  『陛下!什麼是聖轉輪王的責任呢?』『那樣的話,孩兒!依止於法、恭敬著法、尊重著法、尊敬著法、崇敬著法、敬重著法,以法為徽章、以法為旗幟、以法為統治,請你如法的安排守護、防護、保護家人、軍隊、剎帝利隨從、婆羅門屋主、城鎮與地方的人們、沙門婆羅門、鳥獸。孩兒!那些非法的行為不要在王國中轉起。孩兒!凡王國中那些貧困者,應該給與財物;孩兒!凡王國中那些已離憍慢放逸,忍耐與柔和已住立,每一位都使自己調御,每一位都使自己平息,每一位都使自己證涅槃的沙門、婆羅門,你應該經常去向他們遍問、學習:「大德!什麼是善?什麼是不善?什麼是有罪的?什麼是無罪的?什麼是應該實行的?什麼是不應該實行的?什麼是長時間都在做而對我會有不利與苦的?什麼是長時間都在做而對我會有利益與安樂的?」聽了那些後,你應該回避那些不善的,你受持那些善的後,應該遂行。孩兒!這是轉輪王的責任。』(84)
輪寶的出現
  『是的,陛下!』比丘們!剎帝利灌頂王回答國王仙人後,轉起聖轉輪王的責任。當那聖轉輪王的責任轉起,在那十五布薩日洗頭,到布薩的最高樓上時,天之輪寶出現,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌。看見後,剎帝利灌頂王這麼想:『我聽說此:「凡剎帝利灌頂王在那十五布薩日洗頭,到布薩的最高樓上時,天之輪寶出現,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌者,他是轉輪王。」我應該是轉輪王吧。』比丘們!那時,轉輪王起座,整理上衣到一邊肩膀後,左手拿起水罐,以右手灑向輪寶:『令輪寶轉起!令輪寶征服!』比丘們!那時,輪寶轉向東方,轉輪王與四種軍一起隨之在後。比丘們!凡輪寶所停之處,在那裡,轉輪王與四種軍著手駐紮。比丘們!凡東方的對手國王,那些國王來見轉輪王後,這麼說:『大王!請你來!大王!歡迎你!大王!我們屬於你,大王!請教誡。』轉輪王這麼說:『不應該殺生,不應該未給予而取,不應該行邪淫,不應該說虛妄,不應該飲酒,你們應該如過去食用而食。』比丘們!凡東方的對手國王,他們追隨轉輪王。(85)
  比丘們!那時,輪寶進入東邊的海再出來後,轉向南方……(中略)進入南邊的海再出來後,轉向西方,轉輪王與四種軍一起隨之在後。比丘們!凡輪寶所停之處,在那裡,轉輪王與四種軍著手駐紮。比丘們!凡西方的對手國王,那些國王來見轉輪王後,這麼說:『大王!請你來!大王!歡迎你!大王!我們屬於你,大王!請教誡。』轉輪王這麼說:『不應該殺生,不應該未給予而取,不應該行邪淫,不應該說虛妄,不應該飲酒,你們應該如過去食用而食。』比丘們!凡西方的對手國王,他們追隨轉輪王。(86)
  比丘們!那時,輪寶進入西邊的海再出來後,轉向北方,轉輪王與四種軍一起隨之在後。比丘們!凡輪寶所停之處,在那裡,轉輪王與四種軍著手駐紮。比丘們!凡北方的對手國王,那些國王來見轉輪王後,這麼說:『大王!請你來!大王!歡迎你!大王!我們屬於你,大王!請教誡。』轉輪王這麼說:『不應該殺生,不應該未給予而取,不應該行邪淫,不應該說虛妄,不應該飲酒,你們應該如過去食用而食。』比丘們!凡北方的對手國王,他們追隨轉輪王。比丘們!那時,輪寶征服大海周邊土地後,回到那王都,如輪軸住立在轉輪王的內宮門上作裁判的上首,裝飾轉輪王的內宮。(87)
第二位等轉輪王的談說
  比丘們!第二位轉輪王……(中略)。比丘們!第三位轉輪王……(中略)。比丘們!第四位轉輪王……(中略)。比丘們!第五位轉輪王……(中略)。比丘們!第六位轉輪王……(中略)。比丘們!經過好幾年、好幾百年、好幾千年,第七位轉輪王召喚某位男子:『喂!男子!如果你看見天之輪寶從住處滑離,那時,你應當告訴我。』『是的,陛下!』比丘們!那位男子回答王。比丘們!經過好幾年、好幾百年、好幾千年,那位男子看見天之輪寶從住處滑離,看見後,去見王。抵達後對王這麼說:『真的,陛下!你應該知道,那個天之輪寶從住處滑離。』(88)
  比丘們!那時,王召喚長男太子後,這麼說:『太子兒!我的天之輪寶從住處滑離,又,這被我聽聞:「當轉輪王的天之輪寶從住處滑離時,當前之王因此而應該活不久。」我已受用人的諸欲,現在是要遍求天之諸欲的時候,來!太子兒!你繼承這大海周邊土地,而我剃除髮鬚後,裹上袈裟衣,然後將從在家出家,成為非家生活。』
  比丘們!那時,轉輪王在王位上善訓誡長男太子後,剃除髮鬚後,裹上袈裟衣,然後將從在家出家,成為非家生活。而,比丘們!在國王仙人出家七天後,天之輪寶隱沒。(89)
  比丘們!那時,某位男子去見剎帝利灌頂王。抵達後,對剎帝利灌頂王這麼說:『真的,陛下!你應該知道,那個天之輪寶隱沒了。』比丘們!剎帝利灌頂王在天之輪寶隱沒時,變得不悅意,感到不悅意,他不去見國王仙人詢問聖轉輪王的責任,他只依自己統治國土。當他依自己統治國土時,不隨前世,國土不如先前轉起聖轉輪王責任的國王。
  比丘們!那時,朝臣、侍臣、主財官大臣、衛兵、守門者、以咒生活者集合後,對剎帝利灌頂王這麼說:『陛下!當你依自己統治國土時,不隨前世,國土不如先前轉起聖轉輪王責任的國王,陛下!你的王國中有著朝臣、侍臣、主財官大臣、衛兵、守門者、以咒生活者的我們與其他憶持聖轉輪王的責任者,來吧!陛下!詢問我們聖轉輪王的責任吧!當被詢問那聖轉輪王的責任時,我們將回答你。』(90)
壽命與容色等轉回的談說
  比丘們!那時,剎帝利灌頂王集合朝臣、侍臣、主財官大臣、衛兵、守門者、以咒生活者後,詢問聖轉輪王的責任。當被詢問那聖轉輪王的責任時,他們回答他。聽聞他們的[回答]後,剎帝利灌頂王確實如法安排,但不給與貧困者財物。當不給與貧困者財物時,貧窮擴大。當貧窮擴大時,某位男子對他人未給予而取,被稱為偷盜,他們捕捉他。捕捉他後,他們去見剎帝利灌頂王:『陛下!這位男子對他人未給予而取,被稱為偷盜。』比丘們!當這麼說時,剎帝利灌頂王對那位男子這麼說:『喂!男子!是真的嗎?你對他人未給予而取,被稱為偷盜。』『陛下!真的。』『什麼原因呢?』『陛下!因為我無法活命。』比丘們!那時,剎帝利灌頂王給那位男子財物:『喂!男子!請你以這些財物自己活命,並扶養父母、妻兒,用於事業,對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養。』『是的,陛下!』比丘們!那位男子回答剎帝利灌頂王。
  比丘們!另某位男子也對他人未給予而取,被稱為偷盜,他們捕捉他。捕捉他後,他們去見剎帝利灌頂王:『陛下!這位男子對他人未給予而取,被稱為偷盜。』比丘們!當這麼說時,剎帝利灌頂王對那位男子這麼說:『喂!男子!是真的嗎?你對他人未給予而取,被稱為偷盜。』『陛下!真的。』『什麼原因呢?』『陛下!因為我無法活命。』比丘們!那時,剎帝利灌頂王給那位男子財物:『喂!男子!請你以這些財物自己活命,並扶養父母、妻兒,用於事業,對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養。』『是的,陛下!』比丘們!那位男子回答剎帝利灌頂王。(91)
  比丘們!人們聽聞:『先生!凡對他人未給予而取,被稱為偷盜者,剎帝利灌頂王給他財物。』聽聞後,他們這麼想:『讓我們對他人未給予而取,被稱為偷盜。』比丘們!某位男子對他人未給予而取,被稱為偷盜,他們捕捉他。捕捉他後,他們去見剎帝利灌頂王:『陛下!這位男子對他人未給予而取,被稱為偷盜。』比丘們!當這麼說時,剎帝利灌頂王對那位男子這麼說:『喂!男子!是真的嗎?你對他人未給予而取,被稱為偷盜。』『陛下!真的。』『什麼原因呢?』『陛下!因為我無法活命。』比丘們!那時,剎帝利灌頂王這麼想:『如果我給所有對他人未給予而取,被稱為偷盜者財物,這樣,這將增大未給予而取,讓我制止這位男子,徹底制止,作根絕,斬頭。』比丘們!那時,剎帝利灌頂王對男子發令:『那樣的話,我說啊,將這位男子以堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去制止這位男子,徹底制止,作根絕,斬頭。』『是的,陛下!』比丘們!那些男子們回答剎帝利灌頂王後,將那位男子以堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去制止這位男子,徹底制止,作根絕,斬頭。(92)
  比丘們!人們聽聞:『先生!凡對他人未給予而取,被稱為偷盜者,國王制止他們,徹底制止,作根絕,斬頭。』聽聞後,他們這麼想:『讓我們做銳利的刀;做銳利的刀後,我們將未給予而取,被稱為偷盜,我們將制止他們,徹底制止,作根絕,斬他們的頭。』他們做銳利的刀;做銳利的刀後,攻擊、搶劫村落、城鎮、城市,攔路攻擊、搶劫,他們未給予而取,被稱為偷盜,他們制止他們,徹底制止,作根絕,斬他們的頭。(93)
  比丘們!像這樣,當不給與貧困者財物時,貧窮擴大;當貧窮擴大時,未給予而取擴大;當未給予而取擴大時,刀子擴大;當刀子擴大時,殺生擴大;當殺生擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,八萬歲人們的孩子,壽命變為四萬歲。
  比丘們!在人類四萬歲時期,某位男子對他人未給予而取,被稱為偷盜,他們捕捉他。捕捉他後,他們去見剎帝利灌頂王:『陛下!這位男子對他人未給予而取,被稱為偷盜。』比丘們!當這麼說時,剎帝利灌頂王對那位男子這麼說:『喂!男子!是真的嗎?你對他人未給予而取,被稱為偷盜。』『不,陛下!』他故意說了妄[語]。(94)
  比丘們!像這樣,當不給與貧困者財物時,貧窮擴大;當貧窮擴大時,未給予而取擴大;當未給予而取擴大時,刀子擴大;當刀子擴大時,殺生擴大;當殺生擴大時,妄語擴大;當妄語擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,四萬歲人們的孩子,壽命變為二萬歲。
  比丘們!在人類二萬歲時期,某位男子對他人未給予而取,被稱為偷盜,某位男子告訴剎帝利灌頂王這件事:『陛下!名叫某某的男子對他人未給予而取,被稱為偷盜。』作了離間語。(95)
  比丘們!像這樣,當不給與貧困者財物時,貧窮擴大;當貧窮擴大時,未給予而取擴大;當未給予而取擴大時,刀子擴大;當刀子擴大時,殺生擴大;當殺生擴大時,妄語擴大;當妄語擴大時,離間語擴大;當離間語擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,二萬歲人們的孩子,壽命變為一萬歲。
  比丘們!在人類一萬歲時期,某些眾生是美貌的,某些眾生是醜的,在那裡,那些醜的眾生嫉妒那些美貌的眾生,與他人的妻子們性交。(96)
  比丘們!像這樣,當不給與貧困者財物時,貧窮擴大;當貧窮擴大時,……(中略)邪淫擴大;當邪淫擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,一萬歲人們的孩子,壽命變為五千歲。(97)
  比丘們!在人類五千歲時期,二法擴大:粗惡語雜穢語。當二法擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,五千歲人們的孩子,壽命一些變為二千五百歲,一些變為二千歲。(98)
  比丘們!在人類二千五百歲時期,貪婪與惡意擴大。當貪婪與惡意擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,二千五百歲人們的孩子,壽命變為一千歲。(99)
  比丘們!在人類一千歲時期,邪見擴大。當邪見擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,一千歲人們的孩子,壽命變為五百歲。(100)
  比丘們!在人類五百歲時期,三法擴大:非法貪不正貪邪法。當三法擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,五百歲人們的孩子,壽命一些變為二百五十歲,一些變為二百歲。
  比丘們!在人類二百五十歲時期,這些法擴大:不尊敬母親、不尊敬父親、不尊敬沙門、不尊敬婆羅門、不尊敬家族中長輩。(101)
  比丘們!像這樣,當不給與貧困者財物時,貧窮擴大;當貧窮擴大時,未給予而取擴大;當未給予而取擴大時,刀子擴大;當刀子擴大時,殺生擴大;當殺生擴大時,妄語擴大;當妄語擴大時,離間語擴大;當離間語擴大時,邪淫擴大;當邪淫擴大時,二法擴大:粗惡語與雜穢語;當二法擴大時,貪婪與惡意擴大;當貪婪與惡意擴大時,邪見擴大;當邪見擴大時,三法擴大:非法貪、不正貪、邪法;當三法擴大時,這些法擴大:不尊敬母親、不尊敬父親、不尊敬沙門、不尊敬婆羅門、不尊敬家族中長輩;當這些法擴大時,眾生的壽命衰退、容色衰退,當他們的壽命衰退、容色衰退時,二百五十歲人們的孩子,壽命變為一百歲。(102)
壽命十歲時
  比丘們!將有那種時候:這些人的孩子,壽命將變為十歲。比丘們!在人類十歲時期,五歲女孩將適合結婚。比丘們!在人類十歲時期,這些食味將消失,即:熟酥、生酥、油、蜂蜜、糖蜜、食鹽。比丘們!在人類十歲時期,稗子將是最好的食物,比丘們!猶如現在粳米飯是最好的食物。同樣的,比丘們!在人類十歲時期,稗子將是最好的食物。比丘們!在人類十歲時期,十善業之路將全部消失,十不善業之路將極真正輝耀。比丘們!在人類十歲時期,『善的』將不存在,更何況為善者。比丘們!在人類十歲時期,凡不尊敬母親、不尊敬父親、不尊敬沙門、不尊敬婆羅門、不尊敬家族中長輩者,他們將被尊敬、讚賞,比丘們!猶如現在尊敬母親、尊敬父親、尊敬沙門、尊敬婆羅門、尊敬家族中長輩者,他們將被尊敬、讚賞。同樣的,比丘們!在人類十歲時期,凡不尊敬母親、不尊敬父親、不尊敬沙門、不尊敬婆羅門、不尊敬家族中長輩者,他們將被尊敬、讚賞。比丘們!在人類十歲時期,將無『母親』、『姨母』、『舅母』、『師母』、『應尊重者的妻子』,世間將走向混亂,如山羊與綿羊、雞與豬、狗與狐狼。比丘們!在人類十歲時期,那些眾生將相互現起激烈的瞋害、激烈的惡意、激烈的瞋意、激烈的殺心,母親對兒子、兒子對母親、父親對兒子、兒子對父親、兄弟對姊妹、姊妹對兄弟將現起激烈的瞋害、激烈的惡意、激烈的瞋意、激烈的殺心,比丘們!猶如獵人看見野獸後,現起激烈的瞋害、激烈的惡意、激烈的瞋意、激烈的殺心。同樣的,比丘們!在人類十歲時期,那些眾生將相互現起激烈的瞋害、激烈的惡意、激烈的瞋意、激烈的殺心,母親對兒子、兒子對母親、父親對兒子、兒子對父親、兄弟對姊妹、姊妹對兄弟將現起激烈的瞋害、激烈的惡意、激烈的瞋意、激烈的殺心。(103)
  比丘們!在人類十歲時期,將有七日的刀中劫,他們將會相互領受(想作)野獸想,他們的手中將出現銳利的刀子,他們將會相互以銳利的刀子奪取『這野獸、這野獸』的性命。比丘們!那時,那些眾生中一些將會這麼想:『我們不要[殺]任何人,任何人不要[殺]我們,讓我們進入草叢、密林、叢林、河流難渡處、山崖後,以樹林的根與果實維生。』他們進入草叢、密林、叢林、河流難渡處、山崖後,以樹林的根與果實維生。那七天過去後,他們從草叢、密林、叢林、河流難渡處、山崖出來後,相互擁抱,然後將會集會歌唱慶慰:『先生!看見眾生,你活著!先生!看見眾生,你活著!』(104)
壽命與容色等增加的談說
  比丘們!那時,那些眾生將會這麼想:『我們因為有不善法的受持,像這樣才有廣大親族滅盡的到達,讓我們行善!行什麼善呢?讓我們離殺生,受持這善法後實行。』他們將會離殺生,受持這善法後實行。他們因為有善法的受持,壽命將會增加、容色將會增加,當他們的壽命增加、容色增加時,十歲人們的孩子,壽命將變為二十歲。
  比丘們!那時,那些眾生將會這麼想:『我們因為有善法的受持,壽命增加、容色增加,讓我們更進一步行善!行什麼善呢?讓我們離未給予而取……離邪淫……離妄語……離離間語……離粗惡語……離雜穢語……捨斷貪婪……捨斷惡意……捨斷邪見……捨斷三法:非法貪、不正貪、邪法,讓我們是尊敬母親者、尊敬父親者、尊敬沙門者、尊敬婆羅門者、尊敬家族中長輩者,受持這善法後實行。』他們將會是尊敬母親者、尊敬父親者、尊敬沙門者、尊敬婆羅門者、尊敬家族中長輩者,受持這善法後實行。他們因為有善法的受持,壽命將會增加、容色將會增加,當他們的壽命增加、容色增加時,二十歲人們的孩子,壽命將變為四十歲……四十歲人們的孩子,壽命將變為八十歲……八十歲人們的孩子,壽命將變為一百六十歲……一百六十歲人們的孩子,壽命將變為三百二十歲……三百二十歲人們的孩子,壽命將變為六百四十歲……六百四十歲人們的孩子,壽命將變為二千歲……二千歲人們的孩子,壽命將變為四千歲……四千歲人們的孩子,壽命將變為八千歲……八千歲人們的孩子,壽命將變為二萬歲……二萬歲人們的孩子,壽命將變為四萬歲……四萬歲人們的孩子,壽命將變為八萬歲,比丘們!在人類八萬歲時期,五百歲女孩將適合結婚。(105)
螺王的出現
  比丘們!在人類八萬歲時期,將[只]有三種病:欲求、飢餓、老。比丘們!在人類八萬歲時期,這閻浮洲將是成功的與繁榮的,村落、城鎮、王都[間]雞可飛抵。比丘們!在人類八萬歲時期,我想這閻浮洲將被人類充滿成為無間隔的,猶如蘆葦林或葦林。比丘們!在人類八萬歲時期,這波羅奈將是名為給度麼低的王都,是成功的、繁榮的、人多的、人雜亂的、豊饒的。比丘們!在人類八萬歲時期,在這閻浮洲中將有八萬四千城市,給度麼低王都為上首。比丘們!在人類八萬歲時期,給度麼低王都中將會出現名為螺的轉輪王,如法的法王,征服四方,達成國土安定,具備七寶。他將會有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶,他將會有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子,他以非杖、非刀,以法征服這土地直到海邊而居住。(106)
彌勒佛的出現
  比丘們!在人類八萬歲時期,名為彌勒的世尊、阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊出現於世間,猶如現在阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊的我出現於世間,他以證智自作證後,將為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,猶如現在我以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他將教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,說明唯獨圓滿、遍清淨的梵行,猶如現在我教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,說明唯獨圓滿、遍清淨的梵行,他將照顧數千位比丘僧團,猶如現在我照顧數百位比丘僧團。(107)
  比丘們!那時,名叫螺的國王重建玻那大王所建的宮殿,那個宮殿建好後他[先]居住,而後他施與、開放給沙門、婆羅門、貧民、旅人、流浪者、乞丐。給與布施後,將會在彌勒世尊、阿羅漢、遍正覺者面前剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當他這麼出家,住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中將會進入後住於那善男子之所以從在家而正確地出家,成為非家生活的那個無上梵行目標。(108)
  比丘們!你們要住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。而,比丘們!比丘如何以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依呢?比丘們!這裡,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂;在受上隨觀受……(中略)在心上隨觀心……(中略)住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂。比丘們!比丘這樣住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。(109)
比丘的壽命與容色等增加的談說
  比丘們!你們要走在自己父親與祖父境界的適當範圍。比丘們!走在自己父親與祖父境界的適當範圍,你們將增加壽命、將增加容色、將增加樂、將增加財富、將增加力量。
  比丘們!什麼是比丘的壽命呢?比丘們!這裡,比丘修習具備欲定勤奮之行的神足,修習具備活力定勤奮之行的神足,修習具備心定勤奮之行的神足,修習具備考察定勤奮之行的神足,他已親自修習、已親自多修習這四神足,當他願意時,能住世一劫或一劫剩餘的時間,比丘們!這是比丘的壽命。
  比丘們!什麼是比丘的容色呢?比丘們!這裡,比丘是持戒者,他住於被波羅提木叉的自制所防護,具足正行和行境,在微罪中看見可怕,在學處上受持後學習,比丘們!這是比丘的容色。
  比丘們!什麼是比丘的樂呢?比丘們!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;以尋與伺的平息,……(中略)第二禪……(中略)第三禪……(中略)進入後住於不苦不樂,由平靜而念遍淨的第四禪,比丘們!這是比丘的樂。
  比丘們!什麼是比丘的財富呢?比丘們!這裡,比丘以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住;以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住,比丘們!這是比丘的財富。
  比丘們!什麼是比丘的力量呢?比丘們!這裡,比丘以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫,比丘們!這是比丘的力量。
  比丘們!我不見其它任何一種力量那麼難克服,如這魔的力量。比丘們!因為善法的受持,這樣,這福德增大。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。(110)
  轉輪王經第三終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
DN.26/(3) Cakkavattisuttaṃ
Attadīpasaraṇatā
   80. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā magadhesu viharati mātulāyaṃ. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhaddante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
   “Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhati.
Daḷhanemicakkavattirājā
   81. “Bhūtapubbaṃ bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni ahesuṃ seyyathidaṃ– cakkaratanaṃ-u hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.
   82. “Atha kho, bhikkhave, rājā daḷhanemi bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi– ‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi. Addasā kho, bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, disvāna yena rājā daḷhanemi tenupasaṅkami; upasaṅkamitvā rājānaṃ daḷhanemiṃ etadavoca– ‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti. Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca– ‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. Sutaṃ kho pana metaṃ– yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati ṭhānā cavati, na dāni tena raññā ciraṃ jīvitabbaṃ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ pathaviṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.
   83. “Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.
   “Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca– ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṃvedesi. So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṃ etadavoca– ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti. Evaṃ vutte, bhikkhave, rājisi rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca– ‘mā kho tvaṃ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṃvedesi, na hi te, tāta, dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ. Iṅgha tvaṃ, tāta, ariye cakkavattivatte vattāhi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūran’ti.
Cakkavatti-ariyavattaṃ
   84. “‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattan’ti ‘Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi– “kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā”ti? Tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ kusalaṃ taṃ samādāya vatteyyāsi. Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivattan’ti.
Cakkaratanapātubhāvo
   85. “‘Evaṃ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti. Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Disvāna rañño khattiyassa muddhābhisittassa etadahosi– ‘sutaṃ kho pana metaṃ– yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ so hoti rājā cakkavattī’ti. Assaṃ nu kho ahaṃ rājā cakkavattīti.
   “Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṃsaṃ utarāsaṅgaṃ karitvā vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri– ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti.
   “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja, svāgataṃ te mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
   86. “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavatti …pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
   87. “Atha kho taṃ, bhikkhave, cakkaratanaṃ pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja, svāgataṃ te, mahārāja sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
   “Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi rañño cakkavattissa antepuraṃ upasobhayamānaṃ.
Dutiyādicakkavattikathā
   88. “Dutiyopi kho, bhikkhave, rājā cakkavattī …pe… tatiyopi kho, bhikkhave, rājā cakkavattī… catutthopi kho, bhikkhave, rājā cakkavattī… pañcamopi kho, bhikkhave, rājā cakkavattī… chaṭṭhopi kho, bhikkhave, rājā cakkavattī… sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi – ‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño cakkavattissa paccassosi. Addasā kho bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. Disvāna yena rājā cakkavattī tenupasaṅkami; upasaṅkamitvā rājānaṃ cakkavattiṃ etadavoca– ‘yagghe deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti?
   89. “Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca– ‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ osakkitaṃ, ṭhānā cutaṃ, sutaṃ kho pana metaṃ– yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati, ṭhānā cavati, na dāni tena raññā ciraṃ jīvitabbaṃ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṃ, ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ pathaviṃ paṭipajja Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.
   “Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.
   90. “Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca– ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti? Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṃvedesi; no ca kho rājisiṃ upasaṅkamitvā ariyaṃ cakkavattivattaṃ pucchi. So samateneva sudaṃ janapadaṃ pasāsati. Tassa samatena janapadaṃ pasāsato pubbenāparaṃ janapadā na pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ.
   “Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavocuṃ– ‘na kho te, deva, samatena (sudaṃ) janapadaṃ pasāsato pubbenāparaṃ janapadā pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ. Saṃvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṃ ariyaṃ cakkavattivattaṃ dhārema. Iṅgha tvaṃ, deva, amhe ariyaṃ cakkavattivattaṃ puccha. Tassa te mayaṃ ariyaṃ cakkavattivattaṃ puṭṭhā byākarissāmā’ti.
Āyuvaṇṇādipariyānikathā
   91. “Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṃ cakkavattivattaṃ pucchi. Tassa te ariyaṃ cakkavattivattaṃ puṭṭhā byākariṃsu. Tesaṃ sutvā dhammikañhi kho rakkhāvaraṇaguttiṃ saṃvidahi, no ca kho adhanānaṃ dhanamanuppadāsi. Adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca– ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi– ‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
   “Aññataropi kho, bhikkhave, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ– ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca– ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi– ‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi
   92. “Assosuṃ kho, bhikkhave, manussā– ‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, tesaṃ rājā dhanamanuppadetī’ti. Sutvāna tesaṃ etadahosi– ‘yaṃnūna mayampi paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyeyyāmā’ti. Atha kho, bhikkhave, aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ– ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca– ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi– ‘sace kho ahaṃ yo yo paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṃ adinnādānaṃ pavaḍḍhissati. Yaṃnūnāhaṃ imaṃ purisaṃ sunisedhaṃ nisedheyyaṃ, mūlaghaccaṃ kareyyaṃ, sīsamassa chindeyyan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi– ‘tena hi, bhaṇe, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhetha, mūlaghaccaṃ karotha, sīsamassa chindathā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhesuṃ, mūlaghaccaṃ akaṃsu, sīsamassa chindiṃsu.
   93. “Assosuṃ kho, bhikkhave, manussā– ‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, te rājā sunisedhaṃ nisedheti, mūlaghaccaṃ karoti, sīsāni tesaṃ chindatī’ti. Sutvāna tesaṃ etadahosi– ‘yaṃnūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissāma, te sunisedhaṃ nisedhessāma, mūlaghaccaṃ karissāma, sīsāni tesaṃ chindissāmā’ti. Te tiṇhāni satthāni kārāpesuṃ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṃsu kātuṃ, nigamaghātampi upakkamiṃsu kātuṃ, nagaraghātampi upakkamiṃsu kātuṃ, panthaduhanampi upakkamiṃsu kātuṃ. Yesaṃ te adinnaṃ theyyasaṅkhātaṃ ādiyanti, te sunisedhaṃ nisedhenti, mūlaghaccaṃ karonti, sīsāni tesaṃ chindanti.
   94. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi, dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ asītivassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā ahesuṃ.
   “Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ– ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca– ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Na hi, devā’ti sampajānamusā abhāsi.
   95. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi musāvāde vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ cattārīsavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā ahesuṃ.
   “Vīsativassasahassāyukesu bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi– ‘itthannāmo, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti pesuññamakāsi.
   96. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi, musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vīsativassasahassāyukānaṃ manussānaṃ dasavassasahassāyukā puttā ahesuṃ.
   “Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṃ dāresu cārittaṃ āpajjiṃsu.
   97. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ dasavassasahassāyukānaṃ manussānaṃ pañcavassasahassāyukā puttā ahesuṃ.
   98. “Pañcavassasahassāyukesu, bhikkhave manussesu dve dhammā vepullamagamaṃsu– pharusāvācā samphappalāpo ca. Dvīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasahassāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṃ.
   99. “Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṃsu. Abhijjhābyāpādesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasahassāyukānaṃ manussānaṃ vassasahassāyukā puttā ahesuṃ.
   100. “Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vassasahassāyukānaṃ manussānaṃ pañcavassasatāyukā puttā ahesuṃ.
   101. “Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṃsu. Adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasatāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṃ.
   “Aḍḍhateyyavassasatāyukesu, bhikkhave manussesu ime dhammā vepullamagamaṃsu. Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.
   102. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi. Adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi. Pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi. Musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi. Pisuṇāya vācāya vepullaṃ gatāya kāmesumicchācāro vepullamagamāsi. Kāmesumicchācāre vepullaṃ gate dve dhammā vepullamagamaṃsu, pharusā vācā samphappalāpo ca. Dvīsu dhammesu vepullaṃ gatesu abhijjhābyāpādā vepullamagamaṃsu. Abhijjhābyāpādesu vepullaṃ gatesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṃ gatāya tayo dhammā vepullamagamaṃsu, adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṃ gatesu ime dhammā vepullamagamaṃsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Imesu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā ahesuṃ.
Dasavassāyukasamayo
   103. “Bhavissati bhikkhave, so samayo, yaṃ imesaṃ manussānaṃ dasavassāyukā puttā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṃpateyyā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṃ, sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ. Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati. Seyyathāpi, bhikkhave, etarahi sālimaṃsodano aggaṃ bhojanānaṃ; evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati.
   “Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṃ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti. Dasavassāyukesu bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako. Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṃsā ca; evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.
   “Dasavassāyukesu bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
   “Dasavassāyukesu, bhikkhave, manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Seyyathāpi, bhikkhave, māgavikassa migaṃ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ; evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.
   104. “Dasavassāyukesu, bhikkhave, manussesu sattāhaṃ satthantarakappo bhavissati. Te aññamaññamhi migasaññaṃ paṭilabhissanti. Tesaṃ tiṇhāni satthāni hatthesu pātubhavissanti. Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṃ jīvitā voropessanti.
   “Atha kho tesaṃ, bhikkhave, sattānaṃ ekaccānaṃ evaṃ bhavissati – ‘mā ca mayaṃ kañci, mā ca amhe koci, yaṃnūna mayaṃ tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. Te tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā sattāhaṃ vanamūlaphalāhārā yāpessanti. Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṃ āliṅgitvā sabhāgāyissanti samassāsissanti– ‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.
Āyuvaṇṇādivaḍḍhanakathā
   105. “Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati– ‘mayaṃ kho akusalānaṃ dhammānaṃ samādānahetu evarūpaṃ āyataṃ ñātikkhayaṃ pattā. Yaṃnūna mayaṃ kusalaṃ kareyyāma. Kiṃ kusalaṃ kareyyāma? Yaṃnūna mayaṃ pāṇātipātā virameyyāma, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti. Te pāṇātipātā viramissanti, idaṃ kusalaṃ dhammaṃ samādāya vattissanti. Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ dasavassāyukānaṃ manussānaṃ vīsativassāyukā puttā bhavissanti.
   “Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati– ‘mayaṃ kho kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma. Yaṃnūna mayaṃ bhiyyosomattāya kusalaṃ kareyyāma. Kiṃ kusalaṃ kareyyāma? Yaṃnūna mayaṃ adinnādānā virameyyāma… kāmesumicchācārā virameyyāma… musāvādā virameyyāma… pisuṇāya vācāya virameyyāma… pharusāya vācāya virameyyāma… samphappalāpā virameyyāma… abhijjhaṃ pajaheyyāma… byāpādaṃ pajaheyyāma… micchādiṭṭhiṃ pajaheyyāma… tayo dhamme pajaheyyāma– adhammarāgaṃ visamalobhaṃ micchādhammaṃ… yaṃnūna mayaṃ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti. Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti.
   “Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ vīsativassāyukānaṃ manussānaṃ cattārīsavassāyukā puttā bhavissanti… cattārīsavassāyukānaṃ manussānaṃ asītivassāyukā puttā bhavissanti… asītivassāyukānaṃ manussānaṃ saṭṭhivassasatāyukā puttā bhavissanti… saṭṭhivassasatāyukānaṃ manussānaṃ vīsatitivassasatāyukā puttā bhavissanti… vīsatitivassasatāyukānaṃ manussānaṃ cattārīsachabbassasatāyukā puttā bhavissanti. Cattārīsachabbassasatāyukānaṃ manussānaṃ dvevassasahassāyukā puttā bhavissanti… dvevassasahassāyukānaṃ manussānaṃ cattārivassasahassāyukā puttā bhavissanti… cattārivassasahassāyukānaṃ manussānaṃ aṭṭhavassasahassāyukā puttā bhavissanti… aṭṭhavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā bhavissanti… vīsativassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā bhavissanti… cattārīsavassasahassāyukānaṃ manussānaṃ asītivassasahassāyukā puttā bhavissanti… asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṃpateyyā bhavissanti.
Saṅkharāja-uppatti
   106. “Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṃ, jarā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṃ vā saravanaṃ vā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṃ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavissanti, seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati.
Metteyyabuddhuppādo
   107. “Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Seyyathāpāhametarahi loke uppanno arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedemi. So dhammaṃ desessati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessati; seyyathāpāhametarahi dhammaṃ desemi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. So anekasahassaṃ bhikkhusaṃghaṃ pariharissati, seyyathāpāhametarahi anekasataṃ bhikkhusaṃghaṃ pariharāmi.
   108. “Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. Taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ dānaṃ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati. So evaṃ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati.
   109. “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.
Bhikkhuno-āyuvaṇṇādivaḍḍhanakathā
   110. “Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha.
   “Kiñca bhikkhave, bhikkhuno āyusmiṃ? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesaṃ catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Idaṃ kho, bhikkhave, bhikkhuno āyusmiṃ.
   “Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṃ? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idaṃ kho, bhikkhave, bhikkhuno vaṇṇasmiṃ.
   “Kiñca, bhikkhave, bhikkhuno sukhasmiṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ.
   “Kiñca, bhikkhave, bhikkhuno bhogasmiṃ? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Idaṃ kho, bhikkhave, bhikkhuno bhogasmiṃ.
   “Kiñca bhikkhave, bhikkhuno balasmiṃ? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ kho, bhikkhave, bhikkhuno balasmiṃ.
   “Nāhaṃ, bhikkhave, aññaṃ ekabalampi samanupassāmi yaṃ evaṃ duppasahaṃ, yathayidaṃ, bhikkhave, mārabalaṃ. Kusalānaṃ bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Cakkavattisuttaṃ niṭṭhitaṃ tatiyaṃ.
南北傳經文比對(莊春江作):
  「王仙人(MA)」,南傳作「國王仙人」(rājisimhi, rāja+īsimhi),Maurice Walshe先生英譯為「賢能國王;賢明國王」(royal sage)。
  「自出意(MA);自用(DA)」,南傳作「只依自己」(samateneva,原意為「只依同一(寡人)的」),Maurice Walshe先生英譯為「根據自己的想法」(according to his own ideas)。按:《吉祥悅意》以「依自己的意見」(attano matiyā)解說,與北傳相當,今準此譯。
  「行自境界,從父所得(MA)」,南傳作「你們要走在自己父親與祖父境界的適當範圍」(Gocare……caratha sake pettike visaye),Maurice Walshe先生英譯為「保持在你自己的領域,你祖先的出沒地」(keep to your own preserves……to your ancestral haunts),菩提比丘長老英譯為「走在我們自己祖先傳下的領域」(had strayed in our own ancestral domain, SN.47.6)。按:「(在)適當範圍」(gocare),另譯為「行境;行處;親近處」,《吉祥悅意》以「走在相應處」(carituṃ yuttaṭṭhāne)解說。