Difference between revisions of "Cakkavatti Sutta: The Wheel-turning Emperor"
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| − | ..."[[Monks]], live with yourself as your island, yourself as your [[refuge]], with nothing else as your [[refuge]]. Live with the [[Dhamma]] as your island, the [[Dhamma]] as your [[refuge]], with nothing else as your [[refuge]].<ref>This can also be translated as: "Live with [[mental]] qualities ([[dhammas]]) as your island, [[mental]] qualities as your [[refuge]], with nothing else as your [[refuge]]."</ref> And how does a [[monk]] live with himself as his island, himself as his [[refuge]], with nothing else as his [[refuge]]; with the [[Dhamma]] as his island, the [[Dhamma]] as his [[refuge]], with nothing else as his [[refuge]]? There is the case where a [[monk]] remains focused on the [[body]] in & of itself — ardent, alert, & [[mindful]] — putting aside [[greed]] & {{Wiki|distress}} with reference to the [[world]]. He remains focused on [[feelings]] in & of themselves... [[mind]] in & of itself... [[mental]] qualities in & of themselves — ardent, alert, & [[mindful]] — putting aside [[greed]] & {{Wiki|distress}} with reference to the [[world]]. This is how a [[monk]] [[lives]] with himself as his island, himself as his [[refuge]], with nothing else as his [[refuge]]; with the [[Dhamma]] as his island, the [[Dhamma]] as his [[refuge]], with nothing else as his [[refuge]]. | + | ..."[[Monks]], live with yourself as your [[island]], yourself as your [[refuge]], with nothing else as your [[refuge]]. Live with the [[Dhamma]] as your [[island]], the [[Dhamma]] as your [[refuge]], with nothing else as your [[refuge]].<ref>This can also be translated as: "Live with [[mental]] qualities ([[dhammas]]) as your [[island]], [[mental]] qualities as your [[refuge]], with nothing else as your [[refuge]]."</ref> And how does a [[monk]] live with himself as his [[island]], himself as his [[refuge]], with nothing else as his [[refuge]]; with the [[Dhamma]] as his [[island]], the [[Dhamma]] as his [[refuge]], with nothing else as his [[refuge]]? There is the case where a [[monk]] remains focused on the [[body]] in & of itself — ardent, alert, & [[mindful]] — putting aside [[greed]] & {{Wiki|distress}} with reference to the [[world]]. He remains focused on [[feelings]] in & of themselves... [[mind]] in & of itself... [[mental]] qualities in & of themselves — ardent, alert, & [[mindful]] — putting aside [[greed]] & {{Wiki|distress}} with reference to the [[world]]. This is how a [[monk]] [[lives]] with himself as his [[island]], himself as his [[refuge]], with nothing else as his [[refuge]]; with the [[Dhamma]] as his [[island]], the [[Dhamma]] as his [[refuge]], with nothing else as his [[refuge]]. |
| − | "Wander, [[monks]], in your proper range, your own ancestral territory. When you wander in your proper range, your own ancestral territory, you will grow in long [[life]], [[beauty]], [[pleasure]], [[wealth]], & strength. | + | "Wander, [[monks]], in your proper range, your [[own]] ancestral territory. When you wander in your proper range, your [[own]] ancestral territory, you will grow in long [[life]], [[beauty]], [[pleasure]], [[wealth]], & strength. |
| − | "And what constitutes a [[monk's]] long [[life]]? <ref>Literally, "what is in a [[monk's]] long [[life]]?" This appears to be an idiomatic usage of the {{Wiki|locative case}}. The commentary interprets this idiom as meaning, what [[causes]] a [[monk's]] long [[life]], [[beauty]], etc. From this reading, it explains, for example, that a [[monk]] attracts [[wealth]] if he develops the [[four sublime attitudes]]. While this is true, it seems to cheapen the message of this passage.</ref> There is the case where a [[monk]] develops the [[base of power]] endowed with [[concentration]] founded on [[desire]] & the [[fabrications]] of {{Wiki|exertion}}. He develops the [[base of power]] endowed with [[concentration]] founded on persistence... founded on intent... He develops the [[base of power]] endowed with [[concentration]] founded on {{Wiki|discrimination}} & the [[fabrications]] of {{Wiki|exertion}}. From the development & pursuit of these four bases of power, he can stay (alive) for an [[aeon]], if he wants, or for the remainder of an [[aeon]]. This constitutes a [[monk's]] long [[life]]. | + | "And what constitutes a [[monk's]] long [[life]]? <ref>Literally, "what is in a [[monk's]] long [[life]]?" This appears to be an idiomatic usage of the {{Wiki|locative case}}. The commentary interprets this idiom as meaning, what [[causes]] a [[monk's]] long [[life]], [[beauty]], etc. From this reading, it explains, for example, that a [[monk]] attracts [[wealth]] if he develops the [[four sublime attitudes]]. While this is true, it seems to cheapen the message of this passage.</ref> There is the case where a [[monk]] develops the [[base of power]] endowed with [[concentration]] founded on [[desire]] & the [[fabrications]] of {{Wiki|exertion}}. He develops the [[base of power]] endowed with [[concentration]] founded on persistence... founded on intent... He develops the [[base of power]] endowed with [[concentration]] founded on {{Wiki|discrimination}} & the [[fabrications]] of {{Wiki|exertion}}. From the [[development]] & pursuit of these four bases of power, he can stay (alive) for an [[aeon]], if he wants, or for the remainder of an [[aeon]]. This constitutes a [[monk's]] long [[life]]. |
| − | "And what constitutes a [[monk's]] [[beauty]]? There is the case where a [[monk]] is [[virtuous]]. He dwells restrained in accordance with the [[Patimokkha]], consummate in his {{Wiki|behavior}} & [[sphere]] of [[activity]]. He trains himself, having undertaken the [[training rules]], [[seeing]] [[danger]] in the slightest faults. This constitutes a [[monk's]] [[beauty]]. | + | "And what constitutes a [[monk's]] [[beauty]]? There is the case where a [[monk]] is [[virtuous]]. He dwells restrained in accordance with the [[Patimokkha]], [[consummate]] in his {{Wiki|behavior}} & [[sphere]] of [[activity]]. He trains himself, having undertaken the [[training rules]], [[seeing]] [[danger]] in the slightest faults. This constitutes a [[monk's]] [[beauty]]. |
"And what constitutes a [[monk's]] [[pleasure]]? There is the case where a [[monk]] — quite withdrawn from [[sensuality]], withdrawn from [[unskillful]] [[mental]] qualities — enters & remains in the [[first jhana]]: [[rapture]] & [[pleasure]] born from withdrawal, accompanied by directed [[thought]] & {{Wiki|evaluation}}. With the stilling of directed [[thoughts]] & evaluations, he enters & remains in the [[second jhana]]: [[rapture]] & [[pleasure]] born of composure, unification of [[awareness]] free from directed [[thought]] & {{Wiki|evaluation}} — internal assurance. With the fading of [[rapture]], he remains [[equanimous]], [[mindful]], & alert, and [[senses]] [[pleasure]] with the [[body]]. He enters & remains in the [[third jhana]], of which the [[Noble Ones]] declare, '[[Equanimous]] & [[mindful]], he has a [[pleasant]] abiding.' With the [[abandoning]] of [[pleasure]] & [[pain]] — as with the earlier [[disappearance]] of {{Wikidictionary|elation}} & {{Wiki|distress}} — he enters & remains in the [[fourth jhana]]: [[purity]] of [[equanimity]] & [[mindfulness]], neither [[pleasure]] nor [[pain]]. This constitutes a [[monk's]] [[pleasure]]. | "And what constitutes a [[monk's]] [[pleasure]]? There is the case where a [[monk]] — quite withdrawn from [[sensuality]], withdrawn from [[unskillful]] [[mental]] qualities — enters & remains in the [[first jhana]]: [[rapture]] & [[pleasure]] born from withdrawal, accompanied by directed [[thought]] & {{Wiki|evaluation}}. With the stilling of directed [[thoughts]] & evaluations, he enters & remains in the [[second jhana]]: [[rapture]] & [[pleasure]] born of composure, unification of [[awareness]] free from directed [[thought]] & {{Wiki|evaluation}} — internal assurance. With the fading of [[rapture]], he remains [[equanimous]], [[mindful]], & alert, and [[senses]] [[pleasure]] with the [[body]]. He enters & remains in the [[third jhana]], of which the [[Noble Ones]] declare, '[[Equanimous]] & [[mindful]], he has a [[pleasant]] abiding.' With the [[abandoning]] of [[pleasure]] & [[pain]] — as with the earlier [[disappearance]] of {{Wikidictionary|elation}} & {{Wiki|distress}} — he enters & remains in the [[fourth jhana]]: [[purity]] of [[equanimity]] & [[mindfulness]], neither [[pleasure]] nor [[pain]]. This constitutes a [[monk's]] [[pleasure]]. | ||
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"This constitutes a [[monk's]] [[wealth]]. | "This constitutes a [[monk's]] [[wealth]]. | ||
| − | "And what constitutes a [[monk's]] strength? There is the case where a [[monk]], through the ending of the [[mental fermentation's]], enters & remains in the fermentation-free [[awareness]]-release & discernment-release, having directly known & [[realized]] them for himself right in the here & now. This constitutes a [[monk's]] strength. | + | "And what constitutes a [[monk's]] strength? There is the case where a [[monk]], through the ending of the [[mental fermentation's]], enters & remains in the fermentation-free [[awareness]]-[[release]] & discernment-release, having directly known & [[realized]] them for himself right in the here & now. This constitutes a [[monk's]] strength. |
| − | "[[Monks]], I don't envision any other single strength so hard to overcome as this: the strength of [[Mara]]. <ref>This last passage is related to the opening passage of the [[sutta]], in which the [[Buddha]] says, "Wander, [[monks]], in your proper range, your own ancestral territory. When one wanders in his proper range, his own ancestral territory, [[Mara]] gains no opening, [[Mara]] gains no foothold. And it is because of adopting [[skillful]] qualities that this [[merit]] increases." See also SN 47.6-7.</ref> And the adopting of [[skillful]] qualities is what [[causes]] this [[merit]] to increase." <ref>This is the refrain repeated with each stage in the account of how [[human]] [[life]] will improve in the aftermath of the sword-interval. Here, "[[merit]]" seems to have the meaning it has in Iti 22: "Don't be afraid of acts of [[merit]]." This is another way of saying what is blissful, desirable, [[pleasing]], endearing, [[charming]] — i.e., acts of [[merit]].</ref> | + | "[[Monks]], I don't envision any other single strength so hard to overcome as this: the strength of [[Mara]]. <ref>This last passage is related to the opening passage of the [[sutta]], in which the [[Buddha]] says, "Wander, [[monks]], in your proper range, your [[own]] ancestral territory. When one wanders in his proper range, his [[own]] ancestral territory, [[Mara]] gains no opening, [[Mara]] gains no foothold. And it is because of adopting [[skillful]] qualities that this [[merit]] increases." See also SN 47.6-7.</ref> And the adopting of [[skillful]] qualities is what [[causes]] this [[merit]] to increase." <ref>This is the refrain repeated with each stage in the account of how [[human]] [[life]] will improve in the aftermath of the sword-interval. Here, "[[merit]]" seems to have the meaning it has in Iti 22: "Don't be afraid of acts of [[merit]]." This is another way of saying what is blissful, desirable, [[pleasing]], endearing, [[charming]] — i.e., acts of [[merit]].</ref> |
| − | That is what the [[Blessed One]] said. Gratified, the [[monks]] [[delighted]] in the Blessed One's words. | + | That is what the [[Blessed One]] said. Gratified, the [[monks]] [[delighted]] in the [[Blessed One's]] words. |
{{reflist}} | {{reflist}} | ||
Revision as of 06:07, 10 March 2015
Cakkavatti Sutta: The Wheel-turning Emperor
translated from the Pali by
Thanissaro Bhikkhu
© 2002
- Translator's Introduction
- In the past, unskillful behavior was unknown among the human race. As a result, people lived for an immensely long time — 80,000 years — endowed with great beauty, wealth, pleasure, and strength. Over the course of time, though, they began behaving in various unskillful ways. This caused the human life span gradually to shorten, to the point where it now stands at 100 years, with human beauty, wealth, pleasure, and strength decreasing proportionately. In the future, as morality continues to degenerate, human life will continue to shorten to the point were the normal life span is 10 years, with people reaching sexual maturity at five.
- "Among those human beings, the ten courses of action (see AN 10.176) will have entirely disappeared... The word 'skillful' will not exist, so from where will there be anyone who does what is skillful? Those who lack the honorable qualities of motherhood, fatherhood, contemplative-hood, & brahman-hood will be the ones who receive homage... Fierce hatred will arise, fierce malevolence, fierce rage, & murderous thoughts: mother for child, child for mother, father for child, child for father, brother for sister, sister for brother." Ultimately, conditions will deteriorate to the point of a "sword-interval," in which swords appear in the hands of all human beings, and they hunt one another like game.
- A few people, however, will take shelter in the wilderness to escape the carnage, and when the slaughter is over, they will come out of hiding and resolve to take up a life of skillful and virtuous action again. With the recovery of virtue, the human life span will gradually increase again until it reaches 80,000 years, with people attaining sexual maturity at 500. Only three diseases will be known at that time: desire, lack of food, and old age. Another Buddha — Metteyya (Maitreya) — will gain Awakening, his monastic Sangha numbering in the thousands. The greatest king of the time, Sankha, will go forth into homelessness and attain arahantship under Metteyya's guidance.
- The story, after chronicling the ups and downs of human wealth, life span, etc., concludes with the following lesson on kamma and skillful action.
..."Monks, live with yourself as your island, yourself as your refuge, with nothing else as your refuge. Live with the Dhamma as your island, the Dhamma as your refuge, with nothing else as your refuge.[1] And how does a monk live with himself as his island, himself as his refuge, with nothing else as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with nothing else as his refuge? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk lives with himself as his island, himself as his refuge, with nothing else as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with nothing else as his refuge.
"Wander, monks, in your proper range, your own ancestral territory. When you wander in your proper range, your own ancestral territory, you will grow in long life, beauty, pleasure, wealth, & strength.
"And what constitutes a monk's long life? [2] There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... founded on intent... He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion. From the development & pursuit of these four bases of power, he can stay (alive) for an aeon, if he wants, or for the remainder of an aeon. This constitutes a monk's long life.
"And what constitutes a monk's beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This constitutes a monk's beauty.
"And what constitutes a monk's pleasure? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This constitutes a monk's pleasure.
"And what constitutes a monk's wealth? There is the case where a monk keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion... imbued with appreciation...
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
"This constitutes a monk's wealth.
"And what constitutes a monk's strength? There is the case where a monk, through the ending of the mental fermentation's, enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. This constitutes a monk's strength.
"Monks, I don't envision any other single strength so hard to overcome as this: the strength of Mara. [3] And the adopting of skillful qualities is what causes this merit to increase." [4]
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Footnotes
- ↑ This can also be translated as: "Live with mental qualities (dhammas) as your island, mental qualities as your refuge, with nothing else as your refuge."
- ↑ Literally, "what is in a monk's long life?" This appears to be an idiomatic usage of the locative case. The commentary interprets this idiom as meaning, what causes a monk's long life, beauty, etc. From this reading, it explains, for example, that a monk attracts wealth if he develops the four sublime attitudes. While this is true, it seems to cheapen the message of this passage.
- ↑ This last passage is related to the opening passage of the sutta, in which the Buddha says, "Wander, monks, in your proper range, your own ancestral territory. When one wanders in his proper range, his own ancestral territory, Mara gains no opening, Mara gains no foothold. And it is because of adopting skillful qualities that this merit increases." See also SN 47.6-7.
- ↑ This is the refrain repeated with each stage in the account of how human life will improve in the aftermath of the sword-interval. Here, "merit" seems to have the meaning it has in Iti 22: "Don't be afraid of acts of merit." This is another way of saying what is blissful, desirable, pleasing, endearing, charming — i.e., acts of merit.
Source
" Cakkavatti Sutta: The Wheel-turning Emperor" (DN 26), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/dn/dn.26.0.than.html .
