Exploring the Path - Pāli Course

… ‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivatta’nti?’

… “What then, Sir, is the duty of an Arian wheel-turning king?”

‘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.

“Dear, it is such:

you should firmly establish yourself in Dhamma,

esteem the Dhamma, honour the Dhamma,

pay homage to the Dhamma,

venerate the Dhamma, revere the Dhamma,

acknowledge Dhamma as your banner,

make Dhamma your obvious sign,

let yourself be guided by the Dhamma and

establish proper guard, protection and ward in

accordance to Dhamma for your folks and army,

for warriors, your subjects, Brāhmins,

householders, all people dwelling in towns and in the country,

for all kinds of ascetics, for animals and birds alike.

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,

Dear, let no wrongdoing get established in your realm!

And in your realm, dear, you should provide

those who are in poverty with property.

And, dear, those ascetics and Brāhmins who are

dwelling in your realm, who are devoted to

warding off all sensual infatuation, are engulfed in

tolerance and sympathy, each of them dedicated to

taming oneself, to calming oneself and trying to

achieve perfection within oneself –

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?

from time to time, approach them, ask and consult them:

‘What, Bhante, is wholesome and what is unwholesome; what is blameworthy and what is

blameless; what should be pursued and what should be left undone;

what action of mine will result in unhappiness and suffering in the long run, by what action can I promote happiness and wellbeing for a long time?’

Tesaṃ sutvā yaṃ akusalaṃ

taṃ abhinivajjeyyāsi,

yaṃ kusalaṃ taṃ samādāya vatteyyāsi.

Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivatta’nti. …

And when you have heard what is unwholesome – such like activity you should never pursue,
and what is wholesome – such like activity you should adopt!

This, dear, comprises the duty of an Arian wheel-turning king!” ...

(Āyuvaṇṇādipariyānikathā)

(Explanation of the turning point of the decline of lifespan and the deterioration of physical appearance)

…Tesaṃ sutvā

dhammikañhi kho rakkhāvaraṇaguttiṃ saṃvidahi,

no ca kho adhanānaṃ dhanamanuppadāsi.

…After he had heard them (them: - those ministers instructing the king about the duties of an Arian wheel-turning king -) he established proper guard, protection and ward in accordance to Dhamma

but did not provide those who were in poverty with wealth.

Adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.

Dāliddiye vepullaṃ gate aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.

Tamenaṃ aggahesuṃ.

Gahetvā rañño khattiyassa muddhābhisittassa² dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti.

Because affluence was not bestowed to those without possession poverty spread.

When poverty had increased a certain man took by what is called ‘theft’ what others had not given him. They seized him.

Having taken him before the rightful king those warriors pointed out: “This man, O’ King took by what is called ‘theft’ what others had not given him!”

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.

This being said, Bhikkhus, the king addressed the man:

“Is it true that you took by what is called ‘theft’ what others had not given to you?” “It is true, Sir!” “And why did you do so?” “Because, King, I am not able to survive!”

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 saggasaṃvattanika’nti.

‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.

Then the rightful king gave property to the man by saying: “Through this property, Sir, you shall be able to survive, to support your mother and father, to maintain a family, to establish your business, and to provide ascetics and Brahmins with appropriate means which is beneficial for spiritual progress, conducive to good outcomes, resulting in happiness and leading towards heavenly rebirth.”

“Yes, O’ King!’ in this way the man replied to the rightful king.”

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.

Then another man took by what is called ‘theft’ what others had not given him. They seized him. Having taken him before the rightful king those warriors pointed out: “This man, O’ King took by what is called ‘theft’ what others had not given him!” This being said, Bhikkhus, the king addressed the man: “Is it true that you took by what is called ‘theft’ what others had not given to you?” “It is true, Sir!”

“And why did you do so?” “Because, King, I am not able to survive!”

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 saggasaṃvattanika’nti.

‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. …

Then the rightful king gave property to the man by saying:

“Through this property, Sir, you shall be able to survive, to support your mother and father,

to maintain a family, to establish your business, and to provide ascetics and Brahmins with appropriate means which is beneficial for spiritual progress, conducive to good outcomes, resulting in happiness and leading towards heavenly rebirth.”

“Yes, O’ King!’ in this way the man replied to the rightful king.” …

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.

Now, Bhikkus, then other men heard:

‘The king has given property to those, who have taken by what is called ‘theft’ what others had not given him!’ Hearing that this following thought occurred to them: ‘Why should not we ourselves take by what is called ‘theft’ what others have not given to us?’

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.

And yet another man took by what is called ‘theft’ what others had not given him. They seized him. Having taken him before the king those warriors pointed out: “This man, O’ King took by what is called ‘theft’ what others had not given him!”

This being said the king addressed the man:

“Is it true that you took by what is called ‘theft’ what others had not given to you?” “It is true, Sir!” “And why did you do so?” “Because, King, I am not able to survive!”

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 chindeyya’nti.

Here, Bhikkus, it occurred to the king:

‘If I continue giving property to anyone who takes by what is called ‘theft’ what others have not given him this habit of stealing will increase.

Let me now take care to act with utmost punishment, eliminate all this at the root and cut his head off!’

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.

And then, Bhikkhus, the king advised his man thus:

“Now, bind this man with a strong rope behind his arms by a safe knot, shave his head bald and by the harsh sound of a drum lead him through all the streets and from crossroad to crossroad,

then take him out through the southern gate to the south of the town and in order to completely prevent this and to eradicate it at the root - cut his head off!”

‘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.

Bhikkhus, after the king had given this command, his men consented and bound this man with a strong rope behind his arms by a safe knot, shaved his head bald, led him by the harsh sound of a drum through all the streets and from crossroad to crossroad, then took him out through the southern gate to the south of the town and by enforcing the utmost punishment and finishing him off they cut his head off.

Assosuṃ kho, bhikkhave, manussā –

‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, te rājā sunisedhaṃ nisedheti, mūlaghaccaṃ karoti,

sīsāni tesaṃ chindatī’ti.

Then the men, Bhikkhus, heard thus:

‘Those who took by what is called ‘theft’ what others had not given them were seized by the king, by enforcing the utmost punishment and finishing him off their heads were taken off!’

Sutvāna tesaṃ etadahosi –

‘yaṃnūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissāma, te sunisedhaṃ nisedhessāma, mūlaghaccaṃ karissāma, sīsāni tesaṃ chindissāmā’ti.

Having heard about this the following thought occurred to them: “What if we equip ourselves with sharp swords, after having equipped ourselves with sharp swords let’s take by what is called ‘theft’ what others had not given us, inflict the utmost injury, finish them and cut their heads off!”

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.

Then they equipped themselves with sharp swords, after having equipped themselves with sharp swords approached villages,

towns and approached cities and robbed by waylaying.

And those, from whom they took by what is called ‘theft’ what others had not given them; they inflicted the utmost injury and finished them off by cutting their heads off.

Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi, dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi,

In this way, Bhikkhus, thus because no property was provided to the poor, poverty spread; from the increase of poverty taking what was not given ensued; through the increase of theft the use of swords arose; from the increase of the use of swords killing of beings developed.

pāṇātipāte vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ asītivassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā ahesuṃ

From this increase of killing of beings their lifespan decreased and their complexion withered. As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was eighty thousand years decreased to forty thousand years.

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.³

Then amongst those, Bhikkhus, whose lifespan was forty thousand years a certain man took by what is called ‘theft’ what others had not given him.

They seized him. Having taken him before the king those warriors pointed out: “This man, O’ king took by what is called ‘theft’ what others had not given him!” This being said the king addressed the man: “Is it true that you took by what is called ‘theft’ what others had not given to you?” “No, Sir, that is not true!” this man replied by uttering a deliberate lie.

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,

In this way, Bhikkhus, thus because no property was provided to the poor, poverty spread;

from the increase of poverty taking what was not given ensued; through the increase of theft the use of swords arose; from the increase of the use of swords killing of beings developed and likewise speaking falsehood increased.

musāvāde vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ cattārīsavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā ahesuṃ.

From this increase of lying the lifespan of beings decreased further and their complexion withered. As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was forty thousand years decreased to twenty thousand years only.

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.

Then amongst those, Bhikkhu, whose lifespan was twenty thousand years a certain man took by what is called ‘theft’ what others had not given him.

Then another man approached the rightful king and reported: “Sir, this certain man took by what is called ‘theft’ what others had not given him!” and thus performed backbiting.

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.

In this way, Bhikkhus, thus because no property was provided to the poor, poverty spread; from the increase of poverty taking what was not given ensued; through the increase of theft the use of swords arose; from the increase of the use of swords killing of beings developed and likewise speaking falsehood increased and backbiting increased.

From this increase of slander, the lifespan of beings decreased further and their complexion withered.

Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vīsativassasahassāyukānaṃ manussānaṃ dasavassasahassāyukā puttā ahesuṃ.

As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was twenty thousand years decreased to ten thousand years only.

Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṃ dāresu cārittaṃ āpajjiṃsu.

Amongst those beings, whose lifespan was ten thousand years some had beautiful complexion, others were ugly. Then those who were ugly started being envious of those who were beautiful and committed adultery with the wives of others.

Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate 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,

In this way, Bhikkhus, thus because no property was provided to the poor, poverty spread; from the increase of poverty taking what was not given ensued; through the increase of theft the use of swords arose; from the increase of the use of swords killing of beings developed, speaking falsehood increased, backbiting and likewise acts of sexual misconduct increased.

kāmesumicchācāre vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ dasavassasahassāyukānaṃ manussānaṃ pañcavassasahassāyukā puttā ahesuṃ.

From this increase of acts of sexual misconduct, the lifespan of beings decreased further and their complexion withered. As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was ten thousand years decreased to five thousand years.

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.

Amongst those beings, whose lifespan was five thousand years two things developed: harsh speech and idle chatter. Caused by these two practices the lifespan of beings decreased further and their complexion withered.

As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was five thousand years decreased to two-and-a-half thousand years, with some the lifespan decreased to two thousand years.

Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṃsu. Abhijjhābyāpādesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.

Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasahassāyukānaṃ manussānaṃ vassasahassāyukā puttā ahesuṃ.

Amongst those beings, whose lifespan was two-and-a-half thousand years envy and hatred developed. Caused by these the lifespan of beings decreased further and their complexion withered.

As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was two-and-a-half thousand years decreased to one thousand years only.

Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi.

Micchādiṭṭhiyā vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.

Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vassasahassāyukānaṃ manussānaṃ pañcavassasatāyukā puttā ahesuṃ.

Amongst those beings, whose lifespan was one thousand years wrong view and wrong understanding developed. Caused by wrong view and wrong understanding the lifespan of beings decreased further and their complexion withered.

As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was one thousand years decreased to five hundred years only.

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.

Amongst those beings, whose lifespan was five hundred years the following three unwholesome practices developed: the practices of illicit desire, excessive greed and indecorous conduct.

Caused by these three practices the lifespan of beings decreased further and their complexion withered. As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was one five hundred years decreased to two hundred and fifty years and others two hundred years only.

Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṃsu. Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.

And those beings, whose lifespan was two hundred years lacked respect towards mother, father, ascetics and Brāhmins and towards the elders of their clan.

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.

In this way, Bhikkhus, thus because no property was provided to the poor, poverty spread; from the increase of poverty taking what was not given ensued; through the increase of theft the use of swords arose; from the increase of the use of swords killing of beings developed, speaking of falsehood increased, backbiting and likewise acts of sexual misconduct increased.

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.

From this increase of acts of sexual misconduct two things developed: harsh speech and idle chatter.

Based on these two things envy and hatred developed.

Based on envy and hatred wrong view and wrong understanding developed. Caused by this the three unwholesome practices developed: the practices of illicit desire, excessive greed and indecorous conduct.

These practices of illicit desire, improper greed and indecorous behaviour resulted in lack of respect towards mother, father, ascetics and Brahmins and towards the elders of their clan.

Imesu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.

Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā ahesuṃ.

Based on this lack of respect towards mother, father, ascetics and Brahmins and towards the elders of their clan the lifespan of beings decreased further and their complexion withered.

As result of this decrease of lifespan and complexion the life expectation of the children of those, whose lifespan was two hundred years decreased to one hundred years.