50.4 （四）

Thus have I heard:

At one time, the Blessed One was staying in the great city of Rājagṛha in the eastern garden of Ambapālī, together with a great assembly of 1,250 bhikṣus.

At that time, after the meal, the World-Honored One arose and was walking in the garden with Ānanda. The Buddha then smiled. Ānanda thought, "The Tathāgata, Arhat, Perfectly Enlightened One does not smile without reason. Why did he smile now? There must be a reason. I shall ask him." Ānanda adjusted his robes, touched his right knee to the ground, joined his palms, and asked the Buddha, "The Tathāgata, Arhat, Perfectly Enlightened One does not smile without reason. Why did you smile now? There must be a reason. I wish to hear the reason for your smile."

The Buddha said to Ānanda, "I will tell you. In the past, at the beginning of the Bhadrakalpa, there was a wheel-turning sage king who ruled over the four continents. His name was Mahādeva. He lived a long life without illness, was handsome and courageous, governed with the right Dharma, did not oppress the people, and had the seven natural treasures. What were the seven? First, the wheel treasure, second, the elephant treasure, third, the horse treasure, fourth, the jewel treasure, fifth, the woman treasure, sixth, the treasure of the treasury, and seventh, the treasure of the military commander.

The Buddha said to Ānanda, "When this great heavenly king was a prince, he was a prince for 84,000 years, and when he ascended the throne of a sage king, he reigned for 84,000 years."

Ānanda asked the Buddha, "What is the wheel treasure?"

The Buddha said to Ānanda, "On the fifteenth day of the month, when the moon is full, the king bathes and purifies himself, ascends to the eastern tower with his concubines, and looks east. There is a golden wheel with a thousand spokes. The wheel is seven tala trees high. A tala tree is a solitary tree used as a standard. It is seven tala trees high, made entirely of purple gold. When the king sees the wheel, he thinks, 'This is a good wheel. I wish to take it up.' As soon as he thinks this, the wheel comes to the king's left hand, and he lifts it into his right hand. The king says to the wheel, 'Those who are not subdued, subdue them for me; those who are not my subjects, take them for me; according to the Dharma, not contrary to the Dharma.' Having spoken, the wheel returns to stand in the sky, with the rim facing east and the hub facing north. The king orders his attendants to prepare the four kinds of troops. Having prepared the troops, he immediately leads the troops to follow the wheel standing in the sky. It leads them east to the eastern border. In the evening, the king and his troops stay under the wheel.

The kings of the eastern border all come to pay homage, offering golden bowls filled with silver grains and silver bowls filled with golden grains. 'Welcome, great king! This land, treasures, and people of the eastern border are all yours. I wish you would stay here and rule over us.' The great heavenly king replies to the minor kings, 'If you wish to follow my teachings, return to your own countries and teach the people with the ten wholesome ways, do not act unjustly.' Having given this instruction, the wheel then turns back in the ocean, riding on the clouds. A natural path opens up in the ocean, one yojana wide. The king and the four kinds of troops follow the wheel as before, patrolling the southern border. The kings of the southern border also come to pay homage, offering golden bowls filled with silver grains and silver bowls filled with golden grains, presenting them and saying, 'Welcome, heavenly king! This land, treasures, and people of the southern border are all yours. I wish you would stay here and rule over us.' The great heavenly king replies to the kings, 'If you wish to follow my command, return to your own countries and teach the people with the ten wholesome ways, do not act unjustly.' Having given this instruction, the wheel then turns west and patrols the western border. The kings of the western border offer tribute and request, just like the kings of the south. The wheel then turns north and patrols the northern border. The kings of the northern border also all come to pay homage, offer tribute and request, all just like the previous method. After four days of touring the four seas of Jambudvīpa, it returns to the city of Mithilā, where it stands in the sky in front of the palace gate, seven tala trees high, with the rim facing east. The king then enters the palace.

The Buddha said to Ānanda, "The great heavenly king obtained the wheel treasure like this."

Ānanda further asked the Buddha, "How did the great heavenly king obtain the elephant treasure?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, ascended to the eastern tower with his concubines, and looked eastward into the sky. He saw a white elephant king named Manhu flying through the air, with its seven limbs standing upright, six tusks in its mouth, a golden crown on its head, golden necklaces, and its body adorned with strings of pearls and golden bells hanging on its sides. The elephant had supernatural powers and could transform its form at will. The great heavenly king, seeing it, thought to himself, 'Can I obtain this elephant and make it do something?' As soon as he thought this, the elephant immediately stood in the air before the king. The king then taught it five things. The king further thought, 'I should test this elephant to see if it can.' The next day, at sunrise, the king rode this elephant. In a short while, he circled the four seas and returned to his original place, standing to the east of the palace gate, facing east. Ānanda! The elephant treasure obtained by the great heavenly king was like this."

Ānanda further asked the Buddha, "How was the horse treasure obtained by the great heavenly king?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, ascended to the western tower with his concubines, and looked westward. He saw a purple horse king named Varāha, flying through the air, walking without moving its body, with a golden crown on its head, jeweled necklaces, and strings of pearls draped on its sides, with golden bells hanging on the sides. The horse had supernatural powers and could transform its form at will. The great heavenly king, seeing it, thought to himself, 'I can obtain this mount.' As soon as he thought this, it came before the king. The king then rode it to test it. The next day, at sunrise, the king rode east. In a short while, he circled the four seas and returned to his own country, standing to the west of the palace gate, facing west. Ānanda! The horse treasure obtained by the great heavenly king was like this."

Ānanda asked the Buddha, "How was the jewel treasure obtained by the great heavenly king?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, ascended to the eastern tower with his concubines, and looked east. He saw a divine jewel, one foot and six inches long, with eight facets, the color of dark blue lapis lazuli, flying through the air, seven tāla trees high. The great heavenly king, seeing it, thought to himself, 'I can obtain this jewel to observe it.' As soon as he thought this, he obtained it. The king wanted to test it. At midnight, he led the four divisions of the army, hung the jewel on the top of a banner, left the city and roamed. The jewel illuminated an area of twelve yojanas. The soldiers saw each other as if it were daytime. Wherever the light of the jewel reached, the people were startled and thought it was dawn. The king then returned to the palace, and erected the banner inside the palace. Inside and outside were always as bright as daytime. Ānanda! The jewel treasure obtained by the great heavenly king was like this."

Ānanda asked the Buddha, "How was the jade-like female treasure obtained by the great heavenly king?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, ascended to the eastern tower with his concubines, and looked east. He saw a female treasure of the kṣatriya class, named Manodharā, incomparably upright, beautiful, dignified, and pure. She was neither tall nor short, neither coarse nor fine, neither white nor black. In winter she was warm and in summer she was cool. The pores of her body emitted the fragrance of sandalwood, and her mouth emitted the fragrance of blue lotus flowers. She was also free from the many evil postures of women. Her nature was gentle and harmonious, and she anticipated the king's wishes. She came flying through the air and went directly to the king. Ānanda! The female treasure obtained by the great heavenly king was like this."

Ānanda asked the Buddha, "How was the treasure of the chief minister obtained by the great heavenly king?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, took his concubines to the northern tower, and looked north. He saw a chief minister of the treasury, named Āraṭṭa, who was upright and beautiful, neither tall nor short, neither fat nor thin, with a golden complexion, hair of a dark blue color, and eyes with clear whites and blacks. He could also see the treasures buried in the ground. Those with owners were protected, and those without owners were taken to be used by the king. He was intelligent and wise, good at planning. He came flying through the air and went directly to the king, saying to the king, 'From now on, the king can enjoy himself happily and not worry anymore. I will provide the king with treasures and not let him be in want.' The king then tested the chief minister of the treasury and took him on a boat alone to the sea. The king said to the chief minister of the treasury, 'I want to obtain gold, silver, and treasures.' The chief minister of the treasury said to the king, 'When we return to the shore, I will provide the treasures.' The king said, 'I want the treasures in the water, not those on the shore.' The chief minister of the treasury then rose from his seat, adjusted his clothes, knelt on his right knee, joined his palms, and paid homage to the water. Treasures then naturally emerged from the water, as large as chariot hubs, filling the boat in an instant. The king said, 'Stop! No more gold should be put on board, the boat is about to sink.' Ānanda! The chief minister of the treasury obtained by the great heavenly king was like this."

Ānanda again asked the Buddha, "How was the general in charge of the army obtained by the great heavenly king?"

The Buddha said to Ānanda, "The great heavenly king, on the fifteenth day after the full moon, bathed and purified himself, took his concubines to the southern tower, and looked south. He saw a great general in the south named Vibhīṣaṇa, who was upright and beautiful, with hair the color of pearls, a body the color of green, neither tall nor short, neither fat nor thin, with eyes that could see through and know the thoughts of others. He was skilled in military strategies and knew when to advance and retreat. He came flying through the air and went directly to the king, saying to the king, 'May the king enjoy himself happily and not worry about the world. I will handle the conquests in the four directions.' The king wanted to test him. In the middle of the night, he thought, 'I want to assemble the four kinds of troops.' As soon as he thought it, the four troops all gathered. The king further thought, 'I want to lead them east.' The army immediately led them east. The king was in the center, with the general in front, surrounded by the four troops. The king thought of going and went, and thought of returning and returned. Ānanda! The general in charge of the army obtained by the great heavenly king was like this." The Buddha said to Ānanda, "The seven treasures obtained by the great heavenly king were like this."

The Buddha said to Ānanda, "The great heavenly king ruled the world for a long time. He then said to his barber named Kapila, 'If there is a white hair, pluck it out and show it to me.' Kapila looked at the hair for a long time and saw a white hair. He then said to the king, 'As previously instructed, I now see a white hair.' The king said, 'Pull it out and show it to me.' Kapila then used golden tweezers to pluck out the white hair and placed it in the king's hand. The king took the white hair and spoke this verse:

This blemish on my head has arisen. It is time
for me to summon the body and enter the path.

The king thought, 'I have already indulged in the five desires of humans. Now I shall renounce the householder life, shave my beard and hair, and wear the Dharma robes.' He summoned Prince Changsheng and said, 'Young man! White hair has already appeared on my head. I am weary of the five desires of the world. Now I wish to seek the desires of the heavens. I now wish to shave my beard and hair, wear the Dharma robes, and renounce the householder life to practice the path. You should take charge of the affairs of the state and establish Chang as crown prince. Treat Kapila well and have him watch for white hair. When white hair appears, hand over the kingdom to the crown prince, just as I renounce the householder life, shave my beard and hair, and wear the Dharma robes.' The king told the crown prince, 'I now earnestly entrust this sacred position to you. You should ensure that the sacred position is passed down from generation to generation, and do not allow the lineage to be cut off. If the lineage is cut off, you will become a person of the borderlands. If you cut off good conduct, you will be reborn in a place without the Dharma.' After the great heavenly king had given these instructions, he handed over the kingdom to Prince Changsheng and provided Kapila with fields and property." The Buddha said to Ānanda, "The great heavenly king shaved his beard and hair, wore the Dharma robes, and entered the path in this city, in this garden, on this ground. For eighty-four thousand years, he practiced the four immeasurables: loving-kindness, compassion, joy, and equanimity. At the end of his life, he was reborn in the Heaven of Brahmā. Seven days after the great heavenly king renounced the householder life, the precious queen passed away.

Prince Changsheng ascended the throne. On the fifteenth day, when the moon was full, he took his concubines to the eastern tower and looked east. He saw a jade maiden as before, coming through the air. Changsheng returned to wearing the seven treasures. King Changsheng had already taken charge of the government and ruled the four continents. Changsheng again told Kapila, 'From now on, when you comb my hair, if you see white hair, come and tell me.' After ascending the throne of the sage king, he reigned for eighty-four thousand years. White hair grew again, and Kapila told the king, 'The white hair has grown.' The king said, 'Pull it out and place it in my palm.' Kapila then used golden tweezers to pull it out and place it in the king's hand. The king held the white hair and spoke a verse:

This blemish on my head was born. It is time
for me to summon the body and enter the path.

The king thought to himself, 'I have already indulged in the five desires of humans. Now I shall renounce the householder's life, shave my beard and hair, and wear the Dharma robes.' He then summoned Prince Guanying and said, 'Young man! My head has turned white. I am weary of the five desires of the world and seek the desires of the heavens. I now wish to renounce the householder's life, shave my beard and hair, and wear the Dharma robes. You should take charge of the government and establish Chang as crown prince. Treat Kapila well and have him watch for the white hair. When the white hair appears, hand over the country to the crown prince, just as I renounce the householder's life, shave my beard and hair, and wear the Dharma robes.' The king told the crown prince, 'I earnestly entrust this position of sage king to you. You should ensure that the position of sage king is passed down from generation to generation, and do not allow the lineage to be cut off. If the lineage is cut off, you will become a person of the borderlands. If you cut off good conduct, you will be reborn in a place without the Dharma.' After King Changsheng had given these instructions, he handed over the country to Prince Guanying and provided Kapila with fields and property.

The Buddha told Ānanda, "King Changsheng also shaved his beard and hair, put on the Dharma robes, and entered the path in this city, this garden, and this place. For eighty-four thousand years, he practiced the four immeasurables: loving-kindness, compassion, joy, and equanimity. Upon his death, he was reborn in the Heaven of Brahmā."

The Buddha told Ānanda, "Seven days after King Changsheng renounced the householder's life, the seven treasures naturally disappeared. King Guanying was sorrowful and unhappy. The ministers, seeing the king's displeasure, asked him, 'Why is the Heavenly King unhappy?' The king replied to the ministers, 'Because the seven treasures have disappeared!' The ministers said to the king, 'Do not be worried about it.' The king said, 'Why should I not be worried?' The ministers said, 'The father king is practicing the precepts nearby in the garden. You should go and consult with him. He will surely teach the king the method of obtaining the treasures.' The king then ordered, 'Prepare the carriage!' The ministers immediately prepared the carriage and reported to the king. The king, together with his ministers, rode in a carriage made of the seven treasures, with five objects as banners: a jeweled crown, a feathered parasol, a sword, a fan, and jeweled shoes. The ministers on the left and right followed as the king proceeded to the garden. Upon arrival, he alighted from the carriage, removed the five objects, and entered the garden on foot. He approached his father king, bowed at his feet, stepped back to one side, joined his palms, and said, 'The seven treasures that the king possessed have now all disappeared.' The father king, sitting in meditation, heard the report and looked up, replying, 'Young man, the Dharma of the sage king is not to rely on what the father possesses. You should practice the Dharma and inherit it.'

The king asked again, 'How does a wheel-turning sage king rule?' The father replied, 'By respecting the Dharma, valuing the Dharma, contemplating the Dharma, nurturing the Dharma, growing the Dharma, flourishing the Dharma, and upholding the great Dharma. Practicing these seven Dharmas is the way to rule as a sage king and attain the treasures.' The king asked again, 'What is meant by respecting the Dharma, up to upholding the great Dharma?' The father replied, 'One should learn to give to the poor, teach the people to be filial to their parents, make offerings at the four seasons and eight festivals, teach patience, eliminate the practice of desire, jealousy, and ignorance. These seven Dharmas are the way of a sage king.' The king then accepted the teachings, took leave, bowed, circumambulated seven times, and returned. Thereupon, the king immediately followed his father's instructions, practiced the seven Dharmas, and proclaimed them far and wide. The people all upheld the king's teachings. The king then opened the treasury, gave to the poor, and served the elderly. The people from all directions did not fail to follow. Then, on the fifteenth day, when the moon was full, the king bathed and purified himself, took his concubines, and went up to the eastern tower. Facing east, he saw a purple gold wheel with a thousand spokes, seven tāla trees high, and seven tāla trees above the ground, coming through the air and stopping in the sky.

"The king thought to himself, 'May I obtain this wheel!' The wheel then descended to the king's left hand, and then moved to his right hand. The king spoke to the wheel, 'May those who are not subdued be subdued for me; may those who are not my territory be taken for me; may it be according to the Dharma, not contrary to the Dharma.' The king then handed the wheel back to the sky with his hand. At the eastern gate of the palace, the rim faced east, and the hub faced the king. The wheel stopped in the sky. After the wheel, there was a white elephant, then a dark horse, then a divine jewel, then a jade woman, then a treasure-keeper, then a general. These seven treasures appeared, just like a great heavenly king. After eight thousand four hundred years, the king gave the northern part of the country to the crown prince, and entrusted him with the affairs of the country. He renounced the householder's life and entered the path, just as the previous kings had done."

The Buddha told Ānanda, "This Crown-Topknot King shaved his beard and hair and donned the Dharma robes in this city park. For eighty-four thousand years, he practiced the four immeasurables: loving-kindness, compassion, joy, and equanimity. When his life ended, he was reborn in the Heaven of Brahmā."

The Buddha told Ānanda, "The great prince's descendants succeeded each other, up to eighty-four thousand years, as wheel-turning sage kings. The position of the wheel-turning sage king was not cut off. The last sage king was named Jeng, who ruled with the right Dharma. He was intelligent, discerning, and did not forget. He had the thirty-two marks, and his complexion was like a red lotus flower. He liked to give generously, making offerings to śramaṇas and brāhmaṇas, serving the elderly and orphaned, and providing for the poor. At the four city gates and in the center of the city, he set up treasuries filled with gold, silver, various treasures, elephants, horses, carriages, clothing, bedding, medicine for the sick, incense, flowers, and food. He provided wives for the orphaned and gave various kinds of charity according to people's wishes. On the six days of fasting, the king ordered everyone inside and outside to observe the eight precepts. On these days, the gods of the Heaven of Pure Abode would all come down to receive the eight precepts. Śakra and the thirty-three gods all praised the people of the country, saying, 'How wonderful! What a great benefit! To encounter such a Dharma king! He gives various kinds of charity, satisfying people's wishes, and he also observes the fasts purely without omission.' Śakra told the gods, 'Do you wish to see King Jeng?' They all said, 'We wish to see him. Please have him come here.' Śakra then ordered the celestial maiden Qiongbi to go to the city of Milati and tell King Jeng, 'You have gained great benefits! The gods here all praise your lofty virtues. They ask after you with sincerity. These gods greatly desire to see you. Please temporarily come here.'"

Qiongbi accepted the order and descended, as quickly as a person bending and stretching an arm. She suddenly appeared in front of the king's palace, standing in the air. The king's attendant, a concubine, was sitting in the palace, thinking of the world, wishing for everyone to attain peace and be free from suffering. Qiongbi snapped her fingers in the air to wake her. The king raised his head and saw the bright light in the palace. He heard the voice saying, 'I am a servant of Śakra. I was sent to visit the king.' The king replied, 'I do not know what the Heavenly Emperor has to order?' The celestial maiden answered, 'The Heavenly Emperor is sincere in his greetings. These gods praise your virtues and wish to see you in advance. Please temporarily come.' The king silently agreed. The celestial maiden then returned and reported to the Heavenly Emperor, 'I have delivered the message. He has agreed to come.' The Heavenly Emperor then ordered the attendant to prepare a chariot drawn by seven-treasure flying horses and descend to the city of Milati to welcome King Jeng. The attendant accepted the order and immediately drove the chariot, suddenly descending.

"The king and his ministers gathered in the capital. The chariot stopped in front of the king in the air. The charioteer said, 'The Heavenly Emperor has now sent a chariot to welcome you. The gods are all waiting. You may board the chariot and do not look back.' When the ministers, young and old, heard that the king was leaving, they were all displeased. They all stood up, joined their palms, and said, 'After the king leaves, whom shall we follow?' The king replied, 'Do not worry, my ministers. After I leave, distribute kindness, observe the fasts, nourish the people, and govern the country as if I were here. I will return soon.' After the king gave his instructions, the chariot descended to the ground, and the king boarded it. The charioteer asked the king, 'Which path should we take?' The king said, 'What do you mean by this?' The charioteer replied, 'There are two paths for traveling: one is the path of evil, and the other is the path of good. Those who practice evil follow the path of evil to a place of suffering; those who cultivate goodness travel the path of good to a place of happiness.' The king said, 'Today, I wish to follow both the path of good and the path of evil.' Hearing this, the charioteer was enlightened for a long time and said, 'Very good, great king!' The charioteer then led the chariot in the middle of the two paths, showing both good and evil, and went straight to the Heaven of the Thirty-three Gods. The Heavenly Emperor and the gods saw the king coming from afar. Śakra said, 'Welcome, great king!' and ordered him to sit together."

"The Buddha told Ānanda: "The king then sat with the Heavenly Emperor. The king and Śakra were identical in appearance, attire, and voice. The gods in their minds thought, 'Which one is Śakra? Which one is the king?' They also thought, 'Human nature should blink, but they both do not blink.' They were all astonished and could not distinguish them. The Heavenly Emperor saw that the gods had doubts in their minds. He further thought, 'I should detain the king to stay, and then they will be awakened.' Śakra said to the gods, 'Do you want me to detain the king to stay here?' The gods said, 'Indeed we want him to stay.' The Heavenly Emperor said to Jeng, 'Great King! Would you like to stay here? I will provide you with the five desires.' Because of this, the gods then recognized.

The human king said to the Heavenly Emperor, 'Just now, you have already provided me with the gifts. I wish the gods have boundless longevity.' The host and guest politely declined each other like this three times. Śakra said to the king, 'Why don't you stay?' The king replied, 'I am going to renounce the householder life to cultivate the path. Now in heaven, there is no condition to study the path.' Śakra said, 'Why do you want to cultivate the path?' The king said, 'My father, the king, left an order that if white hair grows, I should renounce the householder life.' When Śakra heard the order to enter the path, he remained silent and did not respond. The king stayed in heaven for a short while, indulging in the five desires. Compared to the world, it was already twelve years. The king was about to part and spoke the Dharma of truth to the gods. Śakra ordered the charioteer, 'You should send King Jeng back to his country.' The charioteer received the order, immediately prepared the chariot, and when it was ready, said to the king, 'The king may board the chariot.' Then the king took leave of Śakra and the gods, boarded the chariot, followed the original path to return, and arrived at the palace of Mithila. The charioteer then returned to heaven. A few days after the king descended, he again ordered Kapi to inform him if he saw white hair. Within a few days, white hair grew on his head. Kapi plucked the white hair with golden tweezers and placed it in the king's hand. Seeing it, the king then spoke a verse:

The king said, 'White hair has grown on my head. I should go to the forest to cultivate the path.' The king then said to Kapi, 'You should go to the
forest to cultivate the path.' Kapi replied, 'I am not able to go.' The king said, 'Why are you not able to go?' Kapi said, 'I am not able to go

"The king thought, 'I have already indulged in the five desires of humans. Now I should renounce the householder life, shave my beard and hair, and wear the Dharma robes.' The king then summoned Prince Sudhana and said, 'White hair has grown on my head. I am already weary of the five desires of the world. I should seek the desires of the heavens. I will now shave my beard and hair, wear the Dharma robes, renounce the householder life, and enter the path. Prince! I now entrust the affairs of the country to you. Take good care of Kapi. If white hair grows, hand over the country to the prince, renounce the householder life, and enter the path. Prince! I now entrust this position of a sage-king to you. Do not let the lineage be cut off. If the lineage is cut off, you will become a person of the borderlands.'"

The Buddha told Ānanda, "King Rāma immediately entrusted the affairs of the country to Prince Sudhana, and gave Kapi fields and property. He then shaved his beard and hair, wore the Dharma robes, renounced the householder life, and practiced the path in the garden of the city. After practicing the path for seven days, the wheel, jewel, and the elephant, horse, jade woman, elder, and general all became impermanent. The king practiced the four brahmavihāras of loving-kindness, compassion, joy, and equanimity for eighty-four thousand years in the garden, and after his life ended, he was reborn in the Brahma Heaven. After that, King Sudhana did not succeed to his father's rule. The true Dharma was replaced and abolished. Therefore, the seven treasures no longer came to respond. The good practices were not continued. The five degenerations gradually arrived. The people had short lives, little color, little strength, many illnesses, and little wisdom. With the five degenerations having arrived, they became even more impoverished. The impoverished stole from each other and reported to the king, 'This person took what was not given.' The king then ordered the execution of the country's people. Hearing that taking what was not given would be punished by the king, everyone considered it evil. Each raised a sharp knife. The knife was first created from this. Thus, killing arose from this. Then two evils arose. Next, there was sexual misconduct with another's wife. The husband argued with her, saying, 'I did not do it.' This became four evils. Slander and fighting became five evils. Fighting then became mutual insults, which became six evils. Words that were not sincere became seven evils. Jealousy of others' harmony became eight evils. Bearing resentment and changing one's expression became nine evils. Harboring doubts and confusion became ten evils. With the ten evils complete, the five degenerations increased even more."

The Buddha told Ānanda, "Do you want to know who the great king of that time was at the beginning of the Bhadrakalpa? It was me. Ānanda! Do you want to know who the king named Rāma was, who ruled for eighty-four thousand years without injustice? It was you. Do you want to know who the last king named Sudhana was, who was violent, unrighteous, and cut off the lineage of the sage-kings? It was Devadatta. Ānanda! In the past, you succeeded to the good lineage of the great heavenly wheel-turning sage-king, causing it to be established without interruption. It was your merit. It was in accordance with the Dharma, not contrary to the Dharma. Ānanda! I am now the unsurpassed Dharma king. I now entrust the unsurpassed good Dharma to you with sincerity. You are the son of the Śākya clan. Do not become a person of the borderlands. Do not engage in conduct that cuts off the lineage.

Ānanda asked the Buddha, "Why should I engage in conduct that cuts off the lineage?"

The Buddha told Ānanda, "Although the great heavenly wheel-turning sage-king practiced good Dharma, he did not attain the exhaustion of taints and transcend the world. He did not attain liberation, did not attain the cessation of desires, did not break the twenty koṭis of bonds, did not eliminate the sixty-two views, did not purify the three defilements, did not attain supernatural powers, did not attain the true path of liberation, and did not attain nirvāṇa. The good Dharma practiced by the great heavenly wheel-turning sage-king was no more than being reborn in the Brahma Heaven.

"Ānanda! I have clearly understood the ultimate Dharma without taints. My Dharma has reached the true limit. I am supreme among gods and humans. My Dharma is without taints, without desires, and leads to the cessation of existence. It is the path of liberation, the true śramaṇa, and leads to nirvāṇa. Ānanda! I now entrust this unsurpassed path and Dharma to you with sincerity. Do not increase or decrease my Dharma, do not become a person from the borderlands! If there are those who currently practice the śrāvaka path, Ānanda! If there are those who cut off this Dharma, they will become people from the borderlands. If they can uphold this Dharma, they will become the Buddha's eldest son and will accomplish the retinue. Ānanda! You should accomplish the retinue, do not engage in conduct that destroys the lineage. Ānanda! All the Dharma I have taught before and after, I entrust to you. You should learn this."

The Buddha having spoken thus, Ānanda rejoiced and practiced accordingly.