[35] Then, bhikkhus, a certain man approached the head-anointed khattiya king, and having approached, he said this to the head-anointed khattiya king: 'May it please Your Majesty to know: the divine wheel-treasure (cakkaratana) has disappeared.' Then, bhikkhus, when the divine wheel-treasure had disappeared, the head-anointed khattiya king was displeased and experienced displeasure. He approached the royal seer (rājisi), and having approached, he said this to the royal seer: 'May it please Your Majesty to know: the divine wheel-treasure has disappeared.' When this was said, bhikkhus, the royal seer said this to the head-anointed khattiya king: 'Do not, dear son, be displeased at the disappearance of the divine wheel-treasure, nor experience displeasure. For the divine wheel-treasure, dear son, is not your paternal inheritance. Come, dear son, conduct yourself in the noble duty of a wheel-turning monarch (ariya cakkavattivatta). This is indeed possible: that when you are conducting yourself in the noble duty of a wheel-turning monarch, on the fifteenth-day Uposatha, when you have bathed your head and, keeping the Uposatha, have gone up to the upper storey of the excellent palace, the divine wheel-treasure will appear to you—with a thousand spokes, with rim, with hub, complete in every aspect.'
'But what, Your Majesty, is that noble duty of a wheel-turning monarch?'
'Then, dear son, relying on the Dhamma alone, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, venerating the Dhamma, deferring to the Dhamma, having the Dhamma as your banner, having the Dhamma as your standard, having the Dhamma as your sovereign authority, arrange righteous shelter, protection, and guard for the people of your household, for the army, for the khattiyas who are vassals (anuyanta), for brahmins and householders, for townsfolk and country folk, for ascetics and brahmins, and for beasts and birds. And, dear son, let no unrighteous conduct prevail in your realm. And to those in your realm who are without wealth, you should grant wealth. And, dear son, those ascetics and brahmins in your realm who abstain from intoxication and heedlessness, who are established in patience and gentleness, each one taming himself alone, each one calming himself alone, each one quenching himself alone—from time to time you should approach them and ask and question them: "What, venerable sirs, is wholesome? What, venerable sirs, is unwholesome? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, being done by me, would be for my harm and suffering (dukkha) for a long time? Or what, being done by me, would be for my welfare and happiness for a long time?" Having heard them, whatever is unwholesome, that you should scrupulously avoid; whatever is wholesome, that you should undertake and practice. This, dear son, is that noble duty of a wheel-turning monarch.'
'Even so, Your Majesty.' Bhikkhus, the head-anointed khattiya king, having assented to the royal seer, conducted himself in the noble duty of a wheel-turning monarch. As he was conducting himself in the noble duty of a wheel-turning monarch, on the fifteenth-day Uposatha, when he had bathed his head and, keeping the Uposatha, had gone up to the upper storey of the excellent palace, the divine wheel-treasure appeared to him—with a thousand spokes, with rim, with hub, complete in every aspect. Having seen it, this occurred to the head-anointed khattiya king: 'This indeed has been heard by me: to whatever head-anointed khattiya king, on the fifteenth-day Uposatha, when he has bathed his head and, keeping the Uposatha, has gone up to the upper storey of the excellent palace, the divine wheel-treasure appears—with a thousand spokes, with rim, with hub, complete in every aspect—that king is a wheel-turning monarch. Might I, then, be a wheel-turning monarch?'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.