Description of the World (DA30)

The Four Foods of Sentient Beings

The Buddha told the monks, “All sentient beings subsist on four kinds of food. What are the four? Physical and fine food is the first, food of contact is the second, food of thought is the third, and food of consciousness is the fourth.

“Various sentient beings eat different things. People in Jambudvīpa have diverse meals of grains, fish, and meat that serve as their physical food. Clothing and bathes serve as their fine foods. The people of Godānīya and Pūrvavideha also eat diverse meals of grains, fish, and meat that serve as their physical food. Clothing and bathes serve as their fine foods. The people of Uttarakuru only eat spontaneously cooked rice that possesses heavenly flavors that serves as their physical food. Clothing and bathes serve as their fine foods.

“Nāgas and garuḍas eat tortoises, crocodiles, fish, and turtles that serve as their physical food, and bathes and clothing serve as their fine foods. Asuras eat pure physical food, and bathes and clothing serve as their fine foods. The four god kings, Trāyastriṃśa gods, Yama gods, Tuṣita gods, Nirmāṇarati gods, and Paranirmitavaśavartin gods eat pure physical food, and bathes and clothing serve as their fine foods. The gods above them take the joy and happiness of dhyāna’s samādhi as their food.

“What are the sentient beings whose food is contact? Egg-born sentient beings have contact as food. What are the sentient beings whose food is thought? There are sentient beings that subsist because of food of thought. Their faculties grow, and then their lives don’t end. This is food of thought. What are [the sentient beings] whose food is consciousness? Sentient beings in hell and the formless realm are called those whose food is consciousness.

Commerce and Procreation among Sentient Beings

“The people of Jambudvīpa use gold, silver, jewels, grain, silk, and workers to generate wealth and make their livings. The people of Godānīya use livestock and gemstones to make an easy living. The people of Pūrvavideha use grain, silk, and gemstones to make an easy living. The people of Uttarakuru make an easy living without any commerce.

“The people of Jambudvīpa have courtships, the men marrying the women, who then become wives. The people of Godānīya and Pūrvavideha also have marriage, the men taking the women as wives. The people of Uttarakuru don’t have marriage, nor do men take women as wives. Nāgas, garuḍas, and asuras have marriage, the males taking the females as wives. The four god kings, Trāyastriṃśa gods … Paranirmitavaśavartin gods also have marriage, the males taking females as wives. Above those heavens, there aren’t any males or females.

“The men and women of Jambudvīpa have sexual intercourse with the physical contact of their male and female organs. The people of Godānīya, Pūrvavideha, and Uttarakuru also do so with the physical contact of their male and female organs. Nāgas and garuḍas have sexual intercourse with the physical contact of their male and female organs.

“Asuras have sexual intercourse by exchanging energy between their male and female organs while in close proximity to each other. The four god kings and Trāyastriṃśa gods are likewise. The Yama gods have sexual intercourse by being close to each other. The Tuṣita gods have sexual intercourse by holding hands. The Nirmāṇarati gods have sexual intercourse by looking passionately at each other. The Paranirmitavaśavartin gods have sexual intercourse by glancing at each other. Above those heavens, there’s no more sexual desire.

The Process of Becoming a God

“Suppose a sentient being commits bad physical deeds, speaks bad words, and thinks bad thoughts. Their final consciousness ceases here when their body breaks up and their life ends, and then an initial consciousness arises in Hell. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.

“Sometimes, a sentient being commits bad physical deeds, speaks bad words, and thinks bad thoughts. When their body breaks up and their life ends, they are born among animals. Their final consciousness ceases here, and then an initial consciousness arises in an animal. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.

“Sometimes, a sentient being commits bad physical deeds, speaks bad words, and thinks bad thoughts. When their body breaks up and their life ends, they are born among hungry ghosts. Their final consciousness ceases here, and an initial consciousness arises in a hungry ghost. Because of that consciousness, they have name and form. Because of those names and forms, they have the six senses.

“Sometimes, a sentient being commits good physical deeds, speaks good words, and thinks good thoughts. When their body breaks up and their life ends, they are born among humans. Their final consciousness ceases here, and an initial consciousness arises in a human. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.

Birth among the Four God Kings

“Sometimes, a sentient being commits good physical deeds, speaks good words, and thinks good thoughts. When their body breaks up and their life ends, they are born among the four god kings. Their final consciousness ceases here, and an initial consciousness arises among the four god kings. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.

“When those gods are first born, they’re like one- or two-year-old human children. They spontaneous appear sitting on a god’s knee. That god then says, ‘This is my child!’

“As a reward for their conduct, knowledge spontaneously arises in them. They think to themselves, ‘What was the conduct that caused me to be born here now?’ Then they also think, ‘I was once among humans and did good physical deeds, spoke good words, and had good thoughts. It was because of this conduct that I’ve been born as a god now. If my life were to end and I were born again among humans, I would be physically, verbally, and mentally pure. I’d redouble my efforts and cultivate these good conducts.’

“Not long after the child’s birth, they realize that they’re hungry. A treasure bowl then spontaneously appears in front of the child, which is full of spontaneously pure food with a hundred heavenly flavors. If the child has much merit, the food’s color is white. If the child’s merit is average, then the food’s color is blue. If the child’s merit is inferior, then the food’s color is red. The child then takes the food and puts it in their mouth, and it’s spontaneously digested like butter thrown into a fire.

“When the child is finished eating, they realize that they’re thirsty. A treasure bowl spontaneously appears that’s filled with ambrosia. If the child has much merit, the ambrosia’s color is white. If the child’s merit is average, then the ambrosia’s color is blue. If the child’s merit is inferior, then the ambrosia’s color is red. The child picks up the ambrosia and drinks it, and it’s spontaneously digested like butter thrown into a fire.

“After the child finishes eating and drinking, their body grows larger until it’s equal to that of other gods. That god then goes into a pool to bathe, washing and enjoying themselves. After enjoying themselves there, the god emerges from the pool and stands under a perfume tree. The perfume tree bends down, and they take many fragrances to rub on their body.

“Again, the god goes to a clothing tree. The tree bends down, and they take various clothes to wear.

“Again, the god goes to an ornament tree. The tree bends down, and they take various ornaments to decorate their body.

“Again, the god goes to a garland tree. The tree bends down, and they take garlands to put over their head.

“Again, the god goes to a vessel tree. The tree bends down, and they take a treasure vessel.

“Again, the god goes to a fruit tree. The tree bends down, and they take its spontaneous fruit. They might eat it, put in their mouth, or drink its juice.

“Again, the god goes to a musical instrument tree. The tree bends down, and they take heavenly instruments. With wondrous voices in harmony with the music, they go to forest parks. Seeing countless goddesses singing and playing drums, they smile and chat with them.

“When those gods go sightseeing, they become defiled and attached. They look east and forget what’s west, or they look west and forget what’s east. When they’re first born, they thought to themselves, ‘What was the conduct that caused me to be born here now?’ But when they go sightseeing, they forget all about that, and the attractive goddesses attend to them.

Birth among the Trāyastriṃśa Gods

“When a sentient being does good physical deeds, speaks good words, and thinks good thoughts, they are born in the Trāyastriṃśa Heaven when their body breaks up and their life ends. Their final consciousness ceases here, and an initial consciousness arises [in one of those gods]. Because of that consciousness, they have name and form. Because of that name and form, they have the six senses.

“When that god is first born, they’re like a two- or three-year-old child in Jambudvīpa. They spontaneously appears on a god’s knee, and that god says, ‘This is my son!’ or ‘This is my daughter!’ in the same way.

Birth among the Yama Gods

“When a sentient being does good physical [deeds], speaks [good words], and thinks [good thoughts], they are born in the Yama Heaven when their body breaks up and their life ends …

“When that god is first born, they’re like a three- or four-year-old child in Jambudvīpa …

Birth among the Tuṣita Gods

“When a sentient being does good physical [deeds], speaks [good words], and thinks [good thoughts], they are born in the Tuṣita Heaven when their body breaks up and their life ends …

“When that god is first born, they’re like a four- or five-year-old child in Jambudvīpa …

Birth among the Nirmāṇarati Gods

“When a sentient being does good physical [deeds], speaks [good words], and thinks [good thoughts], they are born in the Nirmāṇarati Heaven when their body breaks up and their life ends …

“When that god is first born, it’s like a five- or six-year-old child in Jambudvīpa …

Birth among the Paranirmitavaśavartin Gods

“When a sentient being does good physical [deeds], speaks [good words], and thinks [good thoughts], they are born in the Paranirmitavaśavartin Heaven when their body breaks up and their life ends …

“When that god is first born, it’s like a six- or seven-year-old child in Jambudvīpa …”

The Three Fasting Days

The Buddha told the monks, “There are three fasts during a half month. What are the three? The eighth day is a fasting day, the fourteenth day is a fasting day, and the fifteenth day is a fasting day. These are the three fasts.

“Why is there a fast on the eighth day of the month? Every eighth day of the month, the four god kings tell their servants, ‘Go check on the conduct of the world. Examine the multitude of people. Are they dutiful to their parents? Do they respect the ascetics and priests? Do they honor and serve their elders? Do they observe the fasting rules, give offerings, and aid the poor?’

“After hearing the kings’ instruction, their servants go check on the conduct of the world to know if they are dutiful to their parents, respect the ascetics and priests, honor and serve their elders, and observe the fasting rules, give offerings, and aid the poor. After they’ve examined them, they see that the world’s people aren’t dutiful to their parents, don’t respect the ascetics and priests, don’t honor or serve their elders, and don’t observe the fasting rules, give offerings, or aid the poor. They return to the kings and say, ‘Heavenly Kings, those in the world who are dutiful to their parents, honor their elders, cultivate the fasting rules purely, give offerings, and aid the poor are very few. Very few, indeed!’

“When the four god kings hear this, they’re distraught and unhappy. They reply, ‘What!? How did this happen? Most of the world’s people are bad. They aren’t dutiful to their parents, don’t serve their elders, don’t cultivate the fasting rules, nor aid the poor. The host of gods will dwindle, and the host of asuras will grow!’

“Suppose their servants see that the world’s people are dutiful to their parents, respect their elders, diligently cultivate the fasting rules, and aid the poor. They return and tell the god kings, ‘The world’s people are dutiful to their parents, respect their elders, diligently cultivate the fasting rules, and aid the poor.’

“When the four god kings hear this, they rejoice. They exclaim, ‘Excellent! We’ve heard good news! The world’s people are capable of being dutiful to their parents, respecting their elders, diligently cultivating the fasting rules, and aiding the poor. The host of gods will grow, and the host of asuras will dwindle!’ [This is why there’s a fast on the eighth day.]

“Why is there a fast on the fourteenth day of the month? On the fourteenth day fast, the four god kings tell their princes, ‘Go check on the conduct of the world. Examine the multitudes of people. Are they dutiful to their parents? Do they honor and serve their elders? Do they observe the fasting rules and aid the poor?’

“After receiving the kings’ instruction, the princes check on the conduct of the world. They examine the multitudes of people to know if they are dutiful to their parents, honor and serve their elders, diligently cultivate the fasting rules, and aid the poor. After they’ve examined them, they see that the world’s people aren’t dutiful to their parents, don’t respect their elders, don’t cultivate the fasting rules, nor aid the poor. They return and tell the kings, ‘Heavenly Kings, those in the world who are dutiful to their parents, respect their elders, cultivate the fasting rules purely, give offerings, and aid the poor are very few. Very few, indeed!’

“When the four god kings hear this, they’re distraught and unhappy. They reply, ‘What!? How did this happen? Most of the world’s people are bad. They aren’t dutiful to their parents, don’t serve their elders, don’t cultivate the fasting rules, nor aid the poor. The host of gods will dwindle, and the host of asuras will grow!’

“Suppose the princes see that the world’s people are dutiful to their parents, respect their elders, diligently cultivate the fasting rules, and aid the poor. They return and tell the god kings, ‘The world’s people are dutiful to their parents, respect their elders, diligently cultivate the fasting rules, and aid the poor.’

“When the four god kings hear this, they rejoice. They exclaim, ‘Excellent! We’ve heard good news! The world’s people are capable of being dutiful to their parents, respecting their elders, diligently cultivating the fasting rules, and aiding the poor. The host of gods will grow, and the host of asuras will dwindle!’ This is why there’s a fast on the fourteenth day.

“Why is there a fast on the fifteenth day? On the fifteenth day fast, the four god kings personally go down to check on the conduct of the world. They examine the multitude of people. ‘Do the world’s people prefer to be dutiful to their parents, respectful to their elders, diligently cultivate the fasting rules, and aid the poor?’ They see that many of the world’s people aren’t dutiful to their parents, don’t serve their elders, don’t diligently cultivate the fasting rules, nor aid the poor.

“The four god king then go to the Sudharma Hall and tell Lord Śakra, ‘Great King, you should know that many sentient beings in the world aren’t dutiful to their parents, don’t respect their elders, don’t cultivate the fasting rules, nor aid the poor.’

“When they hear this, Lord Śakra and the Trāyastriṃśa gods are distraught and unhappy. They say, ‘What!? How did this happen? Most of the world’s people are bad. They aren’t dutiful to their parents, don’t respect their elders, don’t cultivate the fasting rules, nor aid the poor. The host of gods will dwindle, and the host of asuras will grow!’

“Suppose the four god kings see that the world’s people are dutiful to their parents, honor and serve their elders, diligently cultivate the fasting rules, and aid the poor. They return to the Sudharma Hall and tell Lord Śakra, ‘The world’s people are dutiful to their parents, honor and serve their elders, diligently cultivate the fasting rules, and aid the poor.’

“When they hear this, Lord Śakra and the Trāyastriṃśa gods rejoice. They exclaim, ‘Excellent! The world’s people are dutiful to their parents, honor and serve their elders, diligently cultivate the fasting rules, and aid the poor. The host of gods will grow, and the host of asuras will dwindle!’ This is why there’s a fast on the fifteenth day fast.

“These are the reasons for these three fasts.

Śakra’s Verse Praising the Fasts

“Lord Śakra then wants the gods rejoice twice as much, so he speaks this verse:

“‘Every month on the eighth day
And the fourteenth and fifteenth days,
Those who accept and cultivate the fasting rules
Will become my equals!’”

The Buddha told the monks, “Lord Śakra speaks this verse, but it’s neither well put nor well spoken. I wouldn’t agree with it. Why is that? That Lord of Gods Śakra hasn’t ended lust, anger, and delusion, and he isn’t free from birth, old age, illness, death, grief, sorrow, pain, and trouble. I say such a person isn’t yet free of the basis for suffering.

“Suppose a monk of mine is an arhat who’s ended the contaminants, who’s accomplished the task, put done the heavy burden, won their own reward, ended the bonds of existence, and become fully liberated. Such a monk should speak this verse:

“‘Every month on the eighth day
And the fourteenth and fifteenth days,
Those who accept and cultivate the fasting rules
Will become my equals!’”

The Buddha told the monks, “When that monk speaks this verse, I call it well put and well spoken. I would agree with it. Why is that? That monk has ended lust, anger, and delusion, and he’s freed from birth, old age, illness, death, grief, sorrow, pain, and trouble. I say that person is free of the basis for suffering.”

Yakṣa Spirits that Inhabit the Earth

The Buddha told the monks, “The homes, dwellings, and buildings of all people have yakṣa spirits. None are empty of them. Yakṣa spirits are in all avenues, streets, intersections, butcher shops, markets, and graveyards. None are empty of them. All those yakṣa spirits are named for their places of refuge. They’re named for the people, towns, cities, countries, lands, mountains, and rivers in which they take refuge.”

The Buddha told the monks, “All trees, even the smallest of them that are the size of wheel hubs, have yakṣa spirits who take refuge in them. None of them are empty. All men and women when they are first born have yakṣa spirits who protect them. At the time of their death, those guardian yakṣa spirits take their spirits, and then they die.”

The Buddha told the monks, “Suppose there are practitioners from other religions who ask, ‘Gentlemen, suppose that all men and women have yakṣa spirits who follow them as protectors from when they are first born. When they’re about to die, those guardian yakṣa spirits take their spirits, and then they die. Why are there yakṣa spirits who harass people, or are there no yakṣa spirits who harass people?’

“Supposing someone asks this question, you should answer in this way, ‘Worldly people do things contrary to the Dharma, become deluded by wrong views, and commit the ten bad deeds. There may be only one yakṣa spirit for every hundred or thousand of these people, just as a herd of a hundred or a thousand cattle or sheep has only one a person tending it. Those yakṣa spirits are likewise for people who act contrary to the Dharma, become deluded by wrong views, and commit the ten bad deeds. There’s only one spirit guarding a hundred or a thousand of those people.

“Suppose there are people who practice the good Dharma, who’s views are correct and act according to their belief, and who perfect the ten good deeds. One such person has a hundred or a thousand spirits protecting them, just as the king or a king’s minister has a hundred or a thousand people guarding them. They are likewise. A single person who practices the good Dharma and perfects the ten good deeds has a hundred or a thousand spirits protecting them. As a result of this, some worldly people are harassed by yakṣa spirits, and some are not harassed by them.”

Comparing Various Places to Jambudvīpa

The Buddha told the monks, “People in Jambudvīpa have three ways they are better than people in Godānīya. What are the three? First, they are courageous, have good memories, and can perform their work. Second, they are courageous, have good memories, and diligently cultivate the religious life. Third, they are courageous, have good memories, and buddhas appear in their land. These are three ways they are better than people in Godānīya.

“People in Godānīya have three ways they are better than people in Jambudvīpa. What are the three? First, they have many cattle. Second, they have many sheep. Third, they have many treasures. These are three ways they are better than people in Jambudvīpa.

“[People in] Jambudvīpa have three ways they are better than [people in] Pūrvavideha. What are the three? First, they are courageous, have good memories, and can perform their work. Second, they are courageous, have good memories, and can cultivate the religious life. Third, they are courageous, have good memories, and buddhas appear in their land. These are three ways they are better than [people in] Pūrvavideha.

“[People in] Pūrvavideha have three ways that they are better than [people in] Jambudvīpa. What are the three? First, their land is the broadest. Second, their land is the largest. Third, their land is the most wondrous. These are three ways they are better than [people in] Jambudvīpa.

“[People in] Jambudvīpa have three ways they are better than [people in] Uttarakuru. What are the three? First, they are courageous, have good memories, and can perform their work. Second, they are courageous, have good memories, and can cultivate the religious life. Third, they are courageous, have good memories, and buddhas appear in their land. These are three ways they are better than [people in] Uttarakuru.

“[People in] Uttarakuru have three ways they are better than [people in] Jambudvīpa. What are the three? First, they have no relationship ties. Second, they are selfless. Third, they live for exactly 1,000 years. These are three ways they are better than [people in] Jambudvīpa.

“People in Jambudvīpa are also better than hungry ghosts in the above three ways.

“Hungry ghosts have three ways they are better than [people in] Jambudvīpa. What are the three? First, they live longer. Second, they are larger. Third, they receive [merits] made by others. These are three ways they are better than [people in] Jambudvīpa.

“People in Jambudvīpa are also better than nāgas and garuḍas in the above three ways.

“Nāgas and garuḍas have three ways they are better than [people in] Jambudvīpa. What are the three? First are their long life spans. Second, they are larger. Third are their palace halls. These are three ways they are better than [people in] Jambudvīpa.

“[People in] Jambudvīpa are also better than the asuras in the above three ways.

“Asuras have three ways they are better than [people in] Jambudvīpa. What are the three? First are the height and breadth of their palace halls. Second are the decorations of their palace halls. Third is the purity of their palace halls. These are three ways they are better than [people in] Jambudvīpa.

“People in Jambudvīpa are also better than the four god kings in the above three ways.

“The four god kings have three ways they are better than [people in] Jambudvīpa. What are the three? First are their long life spans. Second is their handsome appearance. Third are their many pleasures. These are three ways they are better than [people in] Jambudvīpa.

“People in Jambudvīpa are also better than the Trāyastriṃśa gods … Yama gods … Tuṣita gods … Nirmāṇarati gods … Paranirmitavaśavartin gods … in the above three ways.

“These gods have three ways they are better than [people in] Jambudvīpa. What are the three? First are their long life spans. Second are their handsome appearances. Third are their many pleasures. These are three ways they are better than [people in] Jambudvīpa.”

The Thirty-Eight Kinds of Beings

The Buddha told the monks, “The desire realm has twelve kinds of sentient beings. What are the twelve? First are those in hell. Second are those born as animals. Third are the hungry ghosts. Fourth are humans. Fifth are the asuras. Sixth are the four god kings. Seventh are the Trāyastriṃśa gods. Eighth are the Yama gods. Ninth are the Tuṣita gods. Tenth are the Nirmāṇarati gods. Eleventh are the Paranirmitavaśavartin gods. Twelfth are the Māra gods.

“The form realm has twenty-two kinds of sentient beings. [What are the twenty-two?] First are the Brahmakāyika gods, second are the Brahmapurohita gods, third are the Brahmapāriṣadhya gods, and fourth are the Mahābrahma gods. Fifth are the Ābha gods, sixth are the Parīttābha gods, seventh are the Apramāṇābha gods, and eighth are the Ābhāsvara gods. Ninth are the Śubha gods, tenth are the Pārīttaśubha gods, eleventh are the Apramāṇāśubha gods, and twelfth are the Śubhakṛtsna gods. Thirteenth are the Adornment gods, fourteenth are the Lesser Adornment gods, fifteenth are the Measureless Adornment gods, and sixteenth are the Adornment Bṛhatphala gods. Seventeenth are the Asaṃjñika gods, eighteenth are the Avṛha gods, nineteenth are the Atapa gods, twentieth are the Sudarśana gods, twenty-first are the Mahāsudarśana gods, and twenty-second are the Akaniṣṭha gods.

“The formless realm has four kinds of sentient beings. What are the four? First are the gods who cognize space, second are the gods who cognize consciousness, third are the gods who cognize nothingness, and fourth are the gods who cognize having and not having conception.”

The Spirits of the Four Gross Elements

The Buddha told the monks, “There are spirits of the four gross elements. What are the four? First is the earth spirit, second is the water spirit, third is the wind spirit, and fourth is the fire spirit.

“Once, the earth spirit had a bad view. She said, ‘There’s no water, fire, or wind in earth.’

“Knowing that the earth spirit had this thought, I went to her and said, ‘Did you have this thought, “There’s no water, fire, or wind in earth”?’

“The earth spirit replied, ‘There really is no water, fire, or wind in earth.’

“I then said, ‘Don’t have this thought that there’s no water, fire, or wind in earth. Why is that? There’s water, fire, and wind in earth. It’s only because there’s much more earth present that it’s called the earth element.’”

The Buddha told the monks, “That time I spoke with the earth spirit, I successively taught her the Dharma, removed her bad view by teaching, instructing, profiting, and delighting her. I discussed generosity, precepts, how to be born in heaven, that desire is impure, and the trouble of the higher contaminants. [I praised] escaping [desire] as the [most subtle, pure, and] supreme thing. I broadly explained and revealed the pure religious life to her. I then knew that her mind was pure, gentle, gladdened, devoid of the hindrances, and easy to teach. According to the eternal way of buddhas, I taught the noble truth of suffering and the truths of suffering’s formation, suffering’s cessation, and suffering’s escape. I explained them broadly for her.

“The earth spirit became removed from dust and free of defilement right there on her seat, and her vision of the Dharma was purified. The earth spirit was like white cloth that readily accepts a dye. Her faith was purified, and she attained the Dharma eye without any doubts. Seeing the Dharma with certainty, she didn’t fall to the unpleasant destinies, nor did she set out on some other path. Achieving fearlessness, she said to me, ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. I won’t kill, steal, engage in sex, lie, or drink alcohol for the rest of my life. Permit me to become an laywoman in the correct Dharma.’”

The Buddha told the monks, “Once, the water spirit had a bad view. She said, ‘There’s no earth, fire, or wind in water.’

“Knowing that the water spirit had this view, the earth spirit went to her and said, ‘Did this view really occur to you, “There’s no earth, fire, or wind in water”?’

“She replied, ‘It really did.’

“The earth spirit then said, ‘Don’t have this view that there’s no earth, fire, or wind in water. Why is that? There’s earth, fire, and wind in water. It’s only because there’s much more water present that it’s called the water element.’”

The Buddha told the monks, “The earth spirit taught the Dharma for the water spirit, removing her bad view by teaching, instructing, profiting, and delighting her. She discussed generosity, precepts, how to be born in heaven, that desire is impure, and the trouble of the higher contaminants. [She praised] escaping [desire] as the [most subtle, pure, and] supreme thing. She broadly explained and revealed the pure religious life to her. The earth spirit then knew that the water spirit’s mind was gentle, gladdened, confident, purified, devoid of the hindrances, and easy to teach. According to the eternal way of buddhas, she taught the noble truth of suffering and the truths of suffering’s formation, suffering’s cessation, and suffering’s escape. She explained them broadly for her.

“The water spirit became removed from dust and free of defilement right there on her seat, and her vision of the Dharma was purified. The water spirit was like white cloth that readily accepts a dye. Her faith was purified, and she attained purity of the Dharma eye without any doubts. Attaining the reward of certainty, she didn’t fall to the unpleasant destinies, nor did she set out on some other path. Achieving fearlessness, she told the earth spirit, ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. I won’t kill, steal, engage in sex, lie, or drink alcohol for the rest of my life. Permit me to become an laywoman in the correct Dharma.’”

The Buddha told the monks, “Once, the fire spirit had a bad view. She said, ‘There’s no earth, water, or wind in fire.’

“Knowing that the fire spirit had this view, the earth and water spirits both went to her and said, ‘Has this view really occurred to you[, “There’s no earth, water, or wind in fire”]?’

“The fire spirit replied, ‘It really did.’

“Both spirits said, ‘Don’t have this view [that there’s no earth, water, or wind in fire.] Why is that? There’s earth, water, and wind in fire. It’s only because there’s much more fire present that it’s called the fire element.’”

“Those two spirits [successively] taught the fire spirit the Dharma, removing her bad view by teaching, instructing, profiting, and delighting her. They discussed generosity, precepts, how to be born in heaven, that desire is impure, and the trouble of the higher contaminants. [They praised] escaping desire as the [most subtle, pure, and] supreme thing. They broadly explained and revealed the pure religious life to her. Those two spirits then knew that the fire spirit’s mind was gentle, gladdened, confident, pure, devoid of the hindrances, and easy to teach. According to the eternal way of buddhas, they taught the noble truth of suffering and the truths of suffering’s formation, suffering’s cessation, and suffering’s escape. They explained them broadly for her.

“The fire spirit became removed from dust and free of defilement [right there on her seat], and her vision of the Dharma was purified. The fire spirit was like white cloth that readily accepts a dye. Her faith was purified, and she attained the Dharma eye without any doubts. Attaining the reward of certainty, she didn’t fall to the unpleasant destinies, nor did she set out on some other path. Achieving fearlessness, she told the two spirits, ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. I won’t kill, steal, engage in sex, lie, or drink alcohol for the rest of my life. Permit me to become an laywoman in the correct Dharma.’”

The Buddha told the monks, “Once, the wind spirit had a bad view. She said, ‘There’s no earth, water, or fire in wind.’

“The earth, water, and fire spirits knew this thought that the wind spirit had, so they went to her and said, ‘Has this view really occurred to you, “There’s no earth, water, or fire in wind?”’

“The wind spirit replied, ‘It really did.’

“Those three spirits then said, ‘Don’t have this view [that there’s no earth, water, or fire in wind]. Why is that? There’s earth, water, and fire in wind. It’s only because there’s much more wind present that it’s called the wind element.’”

The Buddha told the monks, “Those three spirits [successively] taught the wind spirit the Dharma, removed her bad view by teaching, instructing, profiting, and delighting her. They discussed generosity, precepts, how to be born in heaven, that desire is impure, and the trouble of the higher contaminants. [They praised] escaping desire as the [most subtle, pure, and] supreme thing. They broadly explained and revealed the pure religious life to her. Those three spirits then knew that the wind spirit’s mind was gentle, gladdened, confident, pure, devoid of the hindrances, and easy to teach. According to the eternal way of buddhas, they taught the noble truth of suffering and the truths of suffering’s formation, suffering’s cessation, and suffering’s escape. They explained them broadly for her.

“The wind spirit became removed from dust and free of defilement [right there on her seat], and her vision of the Dharma was purified. The wind spirit was like white cloth that readily accepts a dye. Her faith was purified, and she attained the Dharma eye without any doubts. Attaining the reward of certainty, she didn’t fall to the unpleasant destinies, nor did she set out on some other path. Achieving fearlessness, she told the three spirits, ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. I won’t kill, steal, engage in sex, lie, or drink alcohol for the rest of my life. Permit me to become an laywoman in the correct Dharma.’”

On Clouds, Lightning, and Rain

The Buddha told the monks, “There are four kinds of clouds. What are the four? The first is white-colored, the second is black-colored, the third is red-colored, and the fourth is crimson-colored. The white clouds have a large amount of earth element in them. The black clouds have a large amount of water element in them. The red clouds have a large among of fire element in them. The crimson clouds have a large among of wind element in them.

“Those clouds are sometimes five kilometers, ten kilometers, fifteen kilometers, twenty kilometers … 2,000 kilometers away from the Earth. The exception is right after the eon begins when the clouds go up to the Ābhāsvara Heaven.

“Lightning has four kinds. What are the four? Eastern lightning, which is called Body Light. Southern lightning, which is called Hard to Destroy. Western lightning, which is called Streaming Fire. Northern lightning, which is called Fixed Illumination.

“Why are there these lightning flashes in the clouds and sky? Sometimes, Body Light and Hard to Destroy touch each other. Sometimes Body Light and Stream of Fire touch each other. Sometimes the Body Light and Fixed Illumination touch each other. Sometimes Hard to Destroy and Stream of Fire touch each other. Sometimes Hard to Destroy and Fixed Illumination touch each other. Sometimes Stream of Fire and Fixed Illumination touch each other. These are the reasons that there are lightning flashes in the sky and clouds.

“Again, why does the sound of thunder happen in the sky and clouds? Sometimes, the earth and water elements come into contact in the sky. Sometimes, the earth and fire elements come into contact. Sometimes, the earth and wind elements come into contact. Sometimes, the water and fire elements come into contact. Sometimes, the water and wind elements come into contact. These are the reasons the sound of thunder happens in the sky and clouds.

“There are five causes and conditions that make predicting rain uncertain and confuse forecasters. What are the five? First, the clouds may have thunder and lightning, and a forecaster says it will rain. However, the clouds are baked by too much fire element and don’t release rain. This is the first reason forecasters are mistaken.

“Second, the clouds may have thunder and lightning, and a forecaster says it will rain. However, a great wind rises that scatters the clouds in all four directions, blowing them into the mountains. This is the [second] reason forecasters are mistaken.

“Third, clouds may have thunder and lightning, and a forecaster says it will rain. However, a great asura approaches, disperses the clouds, and sends them over the ocean. This is the [third] reason forecasters are mistaken.

“Fourth, clouds may have thunder and lightning, and a forecaster says it will rain. However, the master of clouds and master of rain are careless and lustful, so they never release the rain. This is the [fourth] reason forecasters are mistaken.

“Fifth, clouds may have thunder and lightning, and a forecaster says it will rain. However, the world’s population behaves contrary to the Dharma. They carelessly do impure deeds, and they are stingy, jealous, and hold deluded views. This causes the heavens not to release its rain. This is the [fifth] reason forecasters are mistaken. These are the five causes and conditions for forecasters to be uncertain about rain.

Chapter 9: The Three Catastrophes

The Four Measureless Eons

The Buddha told the monks, “There are four periods that last a long time, that are measureless and limitless. The number of years, months, and days can’t be calculated.

“What are the four? First is the gradual conflagration of the world. When it destroys the world, it’s a very long period that’s measureless and limitless. The number of years, months, and days can’t be calculated. Second is the period of void after the world’s destruction. There’s no world for a very long time, and it extends for a great distance. The number of years, months, and days can’t be calculated. Third is the initial arising of heaven and earth. When the world is forming, it’s a very long period. The number of years, months, and days can’t be calculated. Fourth, the period after heaven and earth lasts after it forms is a very long time that’s measureless and limitless. The number of years, months, and days can’t be calculated.”

The Buddha told the monks, “The world has three catastrophes. What are the three? First is the catastrophe of fire. Second is the catastrophe of water. Third is the catastrophe of wind. There are three upper limits to these catastrophes. What are the three? First is the Ābhāsvara Heaven. Second is the Śubhakṛtsna Heaven. Third is the Bṛhatphala Heaven. The catastrophe of fire reaches the Ābhāsvara Heaven and stops there. The catastrophe of water reaches the Śubhakṛtsna Heaven, and stops there. The catastrophe of wind reaches the Bṛhatphala Heaven and stops there.

The Catastrophe of Fire

“What is the catastrophe of fire? When the catastrophe of fire is about to happen, the world’s people all practice the correct Dharma. They have right view, aren’t deluded, and cultivate the ten good deeds. When they practice these things, the people attain the second dhyāna, and they leap up into the sky. Those people on the noble path, the heavenly path, and the Brahma path call out from above: ‘Good people, you should know the happiness of the second dhyāna without perception or examination! The second dhyāna is happiness!’

“When the world’s people hear this call, they look up and say to them, ‘Excellent, excellent! Please explain for us the path of the second dhyāna that has no perception or examination!’

“When the people in the sky hear that, they explain to them the way of the second dhyāna without perception or examination. When the world’s people hear that explanation, they cultivate the path of the second dhyāna without perception or examination, and they’re born in the Ābhāsvara Heaven when their bodies break up and their lives end.

“When sentient beings’ punishment in hell is finished and their lives there end, they’re reborn among humans. They too cultivate the second dhyāna that’s without perception or examination, and they’re born in the Ābhāsvara Heaven when their bodies break up and their lives end. Sentient beings born as animals … hungry ghosts … asuras … four god kings … Trāyastriṃśa gods … Yama gods … Tuṣita gods … Nirmāṇarati gods … Paranirmitavaśavartin gods … Brahma gods are reborn among humans when their lives end. They too cultivate the second dhyāna that’s without perception or examination, and they’re born in the Ābhāsvara Heaven when their bodies break up and their lives end.

“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … Brahma heavens is ended.

“As this happens, hell disappears first, and then animal births disappear after it. After animal births are gone, the hungry ghosts disappear. After the hungry ghosts are gone, the asuras disappear. After the asuras are gone, the four god kings disappear. After the four god kings are gone, the Trāyastriṃśa gods disappear. After the Trāyastriṃśa gods are gone, the Yama gods disappear. After the Yama gods are gone, the Tuṣita gods disappear. After the Tuṣita gods are gone, the Nirmāṇarati gods disappear. After the Nirmāṇarati gods are gone, the Paranirmitavaśavartin gods disappear. After the Paranirmitavaśavartin gods are gone, the Brahma gods disappear. After the Brahma gods are gone, then humans disappear with none remaining. After humans are gone with none remaining, the world is destroyed when the catastrophe takes place. Afterward, no rain falls from the heavens, and the hundred grains, grasses, and trees naturally wither and die.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

The Seven Suns

“A long, long time after that, a great, dark gale rises. It blows the ocean’s water, which is 84,000 yojanas deep. The wind then divides into two. They grab the palace of the sun and place it halfway up Mount Sumeru, which is 42,000 yojanas away from the earth in the orbit of the sun. As a result of this, the world then has two suns that rise. When two suns rise, all the small rivers, streams, and brooks in the world dry up.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“A long, long time after that, a great, dark gale rises. It blows the ocean’s water, which is 84,000 yojanas deep. The then wind divides into two. They grab the palace of the sun and place it halfway up Mount Sumeru, which is 42,000 yojanas away from the earth in the orbit of the sun. As a result of this, the world then has three suns that rise. When three suns rise, large rivers such as the Gaṅgā River, Jamunā River, Baraṇa River Aciravatī River, Mahī (?) River, and Sindhu River, all dry up with nothing remaining.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“A long, long time after that, a great, dark gale rises. [It blows] the ocean’s water, which is 84,000 yojanas deep. The wind then divides into two. They grab the palace of the sun and place it halfway up Mount Sumeru, [which is 42,000 yojanas away from the earth] in the orbit of the sun. As a result of this, the world then has four suns that rise. When four suns rise, the springs, deep lakes, Lake Sudarśana, Lake Anavatapta, and the great lakes in all four directions, utpala lakes, kumuda lakes, puṇḍarīka lakes, and lakes that are fifty yojanas across all dry up completely.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“A long, long time after that, a great, dark gale rises. It blows the ocean’s water, [which is 84,000 yojanas deep]. The wind then divides into two. They grab the palace of the sun and place it halfway up Mount Sumeru, [which is 42,000 yojanas away from the earth] in the orbit of the sun. As a result of this, the world then has five suns that rise. When five sun rise, the water of the ocean is gradually reduced by a hundred yojanas to 700 yojanas.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“Then, the ocean is gradually reduced until there’s only 700 yojanas … 600 yojanas … 500 yojanas … 400 yojanas … a hundred yojanas of it left.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“Then, the ocean is gradually reduced until there’s only seven yojanas … six yojanas … five yojanas … one yojana of it left.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After that, the ocean is gradually reduced until it’s only seven tala trees … six tala trees … one tala tree deep.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After that, the ocean’s water dwindles to the height of seven men … six men … five men … four men … three men … two men … one man … up to a man’s waist … to a man’s knees … to a man’s calves … to a man’s ankles.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After that, the ocean’s water is like a puddle after a spring rain or in a cow’s footprint. Nearly dried up completely, it can’t even wet a man’s finger.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“A long, long time after that, a great, dark gale rises. It blows on the sand at the ocean’s bottom, which is 84,000 yojanas deep. The wind then divides into two whirlwinds. They grab the palace of the sun and place it halfway up Mount Sumeru, [which is 42,000 yojanas away from the earth] in the orbit of the sun. As a result of this, the world then has six suns that rise. When six suns rise, the four continents and 80,000 islands, large mountains, and the mountain king Sumeru are baked and burned like bricks in a potter’s kiln. When six suns rise, it’s like that.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“A long, long time after that, a great, dark gale rises. It blows on the sand at the ocean’s bottom, which is 84,000 yojanas deep. The wind then divides into two whirlwinds. They grab the palace of the sun and place it halfway up Mount Sumeru, [which is 42,000 yojanas away from the earth] in the orbit of the sun. As a result of this, the world then has seven suns that rise. When seven suns rise, the four continents, 80,000 islands, large mountains, and the mountain king Sumeru are all completely incinerated as thought burned up in a potter’s kiln. When the seventh sun rises, it’s like that.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“These four continents, the 80,000 islands, and Mount Sumeru are all completely incinerated. At the same time, the palace of the four god kings, the palaces of the Trāyastriṃśa gods, the palaces of the Yama gods, and the palaces of the Nirmāṇarati gods, Paranirmitavaśavartin gods, and the Brahma gods are also incinerated.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After the four continents … the Brahma heavens are incinerated, a wind blows the flames up to the Ābhāsvara Heaven.[n] The gods who had recently been born there see these flames and are afraid. They say, ‘Oh! What is that?’

“The gods who were born before them tell the recently born gods, ‘Don’t be afraid! That fire has come before. It’ll come right up to here and stop.’ It’s because they remember the brilliance of previous conflagrations that they are called ‘fire remembering gods.’

“After the four continents … the Brahma heavens are incinerated, Sumeru the mountain king gradually crumbles by a hundred yojanas … two hundred yojanas … seven hundred yojanas.”

The Buddha told the monks, “You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After the four continents … the Brahma heavens are incinerated, then the whole earth and Mount Sumeru completely disappear without any coals or ash remaining.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.

“After the whole earth is completely burned up, the water below the earth disappears, and the air below the water also disappears.

“You should know from this that all formed things are impermanent. They are liable to change and disintegrate, which makes them unreliable. Conditioned things are quite troublesome. You should seek the path of freedom that transcends the world.”

The Buddha told the monks, “When the catastrophe of fire happens, no more rain falls from the heavens, and the hundred grains, plants, and trees naturally wither and die. Who would believe that? Only those who witnessed it would, but how could anyone know about it? Thus … the water below the earth disappears, and the wind below the water disappears. Who would believe that? Only those who witnessed it would, but how could anyone know about it? This is the catastrophe of fire.

The First Restoration of the World

“How is the world restored after the eon of fire? A long, long time after that, a huge black cloud in the sky releases rain everywhere up to the Ābhāsvara Heaven. The raindrops are the size of cartwheels. It rains like this for countless thousands of years. The water gradually accumulates countless hundreds of thousands of yojanas high, reaching the Ābhāsvara Heaven.

“Then, four great winds arise to support this water. What are the four? The first is called the standing wind. The second is called the holding wind. The third is called the immovable wind. The fourth is called the steadfast wind. After that, this water subsides by a hundred thousand yojanas, but it’s still countless hundreds of thousands of yojanas deep. A great wind rises on all four sides of that water, which is called Saṅgha. It blows on the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming a heavenly palace decorated with the seven treasures. As a result of these events, the Brahmakāyika Heaven’s palace comes to be.

“That water continues to subside countless hundreds of thousands of yojanas. A great wind rises on all four sides of that water, which is called Saṅgha. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming a heavenly palace decorated with the seven treasures. As a result of these events, the Paranirmitavaśavartin Heaven’s palace comes to be.

“That water continues to subside countless [hundreds of] thousands of yojanas. A great wind rises on all four sides of that water, which is called Saṅgha. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming a heavenly palace decorated with the seven treasures. As a result of these events, the Nirmāṇarati Heaven’s palace comes to be.

“That water continues to subside countless hundreds of thousands of yojanas. A great wind [rises on all four sides of that water, which is] called Saṅgha. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming a heavenly palace decorated with the seven treasures. As a result of these events, the Tuṣita Heaven’s palace comes to be.

“That water continues to subside countless hundreds of thousands of yojanas. A great wind [rises on all four sides of that water, which is] called Saṅgha. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming a heavenly palace [decorated with the seven treasures.] As a result of these events, the Yama Heaven’s palace comes to be.

“That water continues to subside countless hundreds of thousands of yojanas. The foam on the water is 68,000 yojanas deep,[n] and it’s bounds are endless. It’s like the foam on the water when a stream flows from an underground spring.

“What are the events that cause Mount Sumeru to come to be? A windstorm rises and blows the water’s foam into the form of Mount Sumeru, 68,000 yojanas tall and 84,000 yojanas across. It’s made of the four treasures of gold, silver, crystal, and beryl.

“What are the events that cause the four asura palaces to come to be? After that, a windstorm blows the great ocean’s water, blowing it into a great mass of foam. On Mount Sumeru’s four sides, a great palace hall arises. Each of them is 80,000 yojanas across, and they spontaneously form palace halls made of seven treasures.

“Again, what are the events that cause the palaces of the four god kings to come to be? After that, a windstorm blows the great ocean’s water, blowing it into a great mass of foam. Halfway up the Mount Sumeru, which is 42,000 yojanas, palaces spontaneously form that are made of the seven treasures. Therefore, they’re called the palaces of the four god kings.

“What are the events that cause the Trāyastriṃśa Heaven’s palace to come to be? After that, a windstorm blows the foam on the water, and it spontaneously forms into a palace hall made of the seven treasures at the top of Mount Sumeru.

“Again, by what events does Mount Khadiraka come to be? After that, a windstorm blows a mass of foam to a place not far from Mount Sumeru, and it spontaneously forms a treasure mountain. Below it, its root goes 42,000 yojanas into the earth, and it’s 42,000 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Khadiraka comes to be.

“Again, by what events does Mount Īśādāra come to be? After that, a windstorm blows a mass of foam to a place not far from Mount Khadiraka and it spontaneously forms Mount Īśādāra. It’s 21,000 yojanas tall and 21,000 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Īśādāra comes to be.

“[Again, by what events does Mount Yugandhara come to be?] After that, a windstorm blows a mass of foam to a place not far from Mount Īśādāra, and it spontaneously forms Mount Yugandhara. It’s 12,000 yojanas tall and 12,000 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Yugandhara comes to be.

“[Again, by what events does Mount Aśvakarṇa come to be?] After that, a windstorm blows a mass of foam to a place not far from Mount Yugandhara, and it spontaneously forms Mount Aśvakarṇa. It’s 6,000 yojanas tall and 6,000 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Aśvakarṇa comes to be.

“[Again, by what events does Mount Nimindhara come to be?] After that, a windstorm blows a mass of foam to a place not far from Mount Aśvakarṇa, and it spontaneously forms Mount Nimindhara. It’s 3,000 yojanas tall and 3,000 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Nimindhara comes to be.

“[Again, by what events does Mount Vinitaka come to be?] After that, a windstorm blows a mass of foam to a place not far from Mount Nimindhara, and it spontaneously forms Mount Vinitaka. It’s 1,200 yojanas tall and 1,200 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Vinitaka comes to be.

“[Again, by what events does Mount Cakravāḍa come to be?] After that, a windstorm blows a mass of foam to a place not far from Mount Vinitaka, and it spontaneously forms Mount Cakravāḍa. It’s 300 yojanas tall and 300 yojanas across. Its bounds are endless, it has a mix of assorted colors, and it’s made of the seven treasures. As a result of these events, Mount Cakravāḍa comes to be.

“Why is there a moon and seven sun palaces? After that, a windstorm blows a mass of foam, and it spontaneously forms a moon palace and seven sun palaces. They have a mix of assorted colors, and they’re made of the seven treasures. A dark wind blows them back to their original places. As a result of these events, the moon palace and sun palace come to be.

“After that, a windstorm blows a mass of foam, and it spontaneously forms the four continents and 80,000 islands. As a result of these events, the four continents and 80,000 islands come to be.

“After that, a windstorm blows a mass of foam onto the four continents and 80,000 islands, and it spontaneously forms the great vajra mountain chain, which is 168,000 yojanas tall and 168,000 yojanas across. Its bounds are endless, and it’s as hard as diamond and indestructible. As a result of these events, the great vajra mountain chain comes to be.

“A long, long time after that, a spontaneous cloud covers the entire sky and releases a great deluge everywhere with raindrops like cartwheels. The water rises to submerge the four continents, Mount Sumeru, and the rest.

“After that, a windstorm blows on the earth, gouging a great depression into it. The water fills it up, resulting in the oceans. As a result of these events, the four great oceans come to be.