T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. III

" or "The self and the world are limited (i.e., come to an end); this view alone is true while the rest is false, " or "The self and the world are limitless (i.e., never come to an end); this view alone is true while the rest is false,

" or "The self and the world are both limited and limitless; this view alone is true while the rest is false, " or "The self and the world are neither limited nor limitless; this view alone is true while the rest is false,

" or "This life principle (jīva) and this corporeal body [are identical]; this view alone is true while the rest is false, " or "This life principle is different [from the body], and the body differs [from the life principle]; this view alone is true while the rest is false, " or "There is neither a life principle nor no life principle; this view alone is true while the rest is false,

" or "There is neither a life principle nor a corporeal body; this view alone is true while the rest is false. "

Some assert,

"There is a further death beyond this; this view alone is true while the rest is false. " Others assert,

"There is no further death

beyond this; this view alone is true while the rest is false. " A third group

asserts,

"There is both a further death beyond this and no further death beyond this; this view alone is true while the rest is false. " A fourth group

asserts,

"There is neither a further death beyond this, nor no further death beyond this.

"

When a śramaṇaor brāhmaṇasays, "The world is permanent; this view alone is true while the rest is false, " that person is affirming an assumption based on tendencies that predispose him to believe that there is a permanent self (ātma-dṛṣṭi) and a permanent life principle (jīva), and that the body is the self and the world is permanent. Because of this, he asserts that the self and the world are permanent. When someone says [in opposition],

"The world is impermanent,

" that person is affirming a similar assumption, in that it is also based on the predisposition to believe that there is a permanent self and a permanent life principle, and that the body is the self and the world is permanent. Thus such a person asserts that the 211

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self and the world are impermanent. When someone asserts that the world is both permanent and impermanent, that person is also affirming an assumption based on a predisposition to believe that there is a permanent self and a permanent life principle, and that the body is the self and the world is permanent. Thus such a person now asserts that the self and the world are both permanent and impermanent. When someone asserts that the world is neither permanent nor impermanent, this again is affirming an assumption based on a predisposition to believe that there is a permanent self and a permanent life principle, and that the body is the self and the world is permanent. Thus such a person maintains that the self and the world are neither permanent nor impermanent.

When someone asserts that the self and the world are limited, he too is affirming an assumption based on a predisposition to believe that there is a permanent self and a permanent life principle, and that the body is the self and the world is permanent, and also that the life principle, the physical body, and the world are limited. [In this view,] the body consisting of the four gross elements continually transforms itself from the moment of conception until its arrival at the cemetery, sustaining itself over a span of seven lives. When at length the latent tendencies (i.e., predispositional forces) of the physical body and life principle are exhausted, the self enters into a pure state (i.e., a purified aggregate). Thus such a person maintains that the self is limited.

When someone asserts that the self and the world are limitless, this is again affirming an assumption based on a predisposition to believe that the life principle, the physical body, and the world are limitless. The body consisting of the four gross elements continually transforms itself from the moment of conception until its arrival at the cemetery, sustaining itself over a span of seven lives. When at length the latent tendencies of the physical body and life principle are exhausted the self enters into a pure state. Seeing this, such a person maintains that the self is limitless. When someone asserts that the world is both limited and limitless, this too is affirming an assumption based on their practice, the belief that there is a permanent self and a permanent life principle, that the body is the self and the world is permanent, and that the life principle (jīva) is both limited and limitless. The body consisting of the four gross elements continually 212

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transforms itself from the moment of conception until its arrival at the cemetery, sustaining itself over a span of seven lives. When at length the latent tendencies of the physical body and life principle are exhausted the self enters into a pure state. Seeing this, such a person maintains that the self and the world are both limited and limitless.

When someone asserts that the self and the world are neither limited nor limitless, this is affirming an assumption based on a predisposition to believe that the life principle and the physical body are limitless. The body consisting of the four gross elements continually transforms itself from the moment of conception until its arrival at the cemetery, sustaining itself over a span of seven lives. When at length the latent tendencies of the physical body and life principle are exhausted the self enters into a pure state. Seeing this, such a person maintains that the self is neither limited nor limitless. When someone asserts that the life principle is identical with the physical body, this is affirming the existence of the life principle in relation to this physical body, and [also] its existence in relation to another [different] body. Because of this, such a person maintains that the life principle is identical with the physical body. If they assert, however, that the physical body differs when the life principle differs, they are affirming the existence of the life principle in relation to the physical body but not its existence in relation to another [different] body. Thus such a person maintains that when there is a change in the life principle there is a different physical body. When someone asserts that the body and the life principle are existent as well as nonexistent, this is affirming an assumption that there is no life principle in relation to the body but that there is a life principle in another body. Because of this, such a person asserts that there is a life principle and also that there is no life principle. If someone asserts that there is neither the body nor a life principle, this is affirming a view that there is neither a life principle in this body nor a life principle in another body. Because of this, such a person asserts that there is neither a life principle nor the corporeal body.

When someone asserts that there is another [different] death than this, this is affirming an assumption that there is a life principle now and [also that] the life principle and [the] body will be active later on (i.e., in an 213

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afterlife). Because of this, such a person asserts that there is a different death than this. If someone asserts that there is not another death than this, this is affirming an assumption that there is a life principle in this [present] life but that there is no life principle in the afterlife. Because of this, such a person asserts that there is not another death than this. If someone asserts that there is another death than this as well as not another death than this, this is affirming an assumption that the life principle is annihilated in this life but [other] life principles become active in the afterlife. Because of this, such a person asserts both that there is another life principle than this and that there is not another life principle than this. If someone asserts that there is neither another death like this nor not another death like this, this is affirming an assumption that the present life principle and body are annihilated and that the life principle and the body in the afterlife will also be annihilated. Because of this, such a person asserts that there is neither another death than this nor not another death than this. Then the World-honored One said to the bhikṣus:

Once there was a king called Ādarśamukha (or Darpaṇamukha). It happened that a group of blind men had gathered at one spot and the king asked them, "O blind men, do you know what an elephant is?" They replied, "O great

king, we do not know, nor would we recognize, what an elephant is. " The

king asked again,

"Would you like to know how it is shaped?" They replied, "Yes, we would like to know that, sire.

" The king instructed his attendant

to bring an elephant to them and then asked the blind men to touch it with their hands. One of them touched the animal's nose, and the king said, "That is an elephant.

" The second blind man touched its tusk, the third

touched its ear, the fourth touched its head, the fifth touched its back, the sixth touched its belly, the seventh touched its knee, the eighth touched its shoulder, the ninth touched a foot, and the tenth touched the tail. Each time, the king told each blind man,

"That is an elephant.

"

Then the king had the animal taken away and questioned the blind men: "What is the elephant like?" The first among them, who had touched its nose, replied,

"The elephant is like the twisted shaft of a cart, sire"; the second, who had touched its tusk, replied,

"It is like a pestle"; the

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third, who had touched its ear, replied, "It is like a straw raincoat"; the fourth, who had touched its head, replied, "It is like a [large] kettle"; the fifth, who had touched its back, replied, "It is like a hilltop"; the sixth, who had touched its belly, replied,

"It is like a wall"; the seventh, who had touched its knee, replied,

"It is like a tree"; the eighth, who had touched its shoulder, replied,

"It is like a pillar"; the ninth, who had touched a foot, replied, "It

is like a mortar"; and the tenth, who had touched its tail, replied, "It is like

a rope.

" Then the blind men began to argue, saying, "My description is correct" and "Your description cannot be correct, " and so on. As there was no

end to their bickering, they finally came to blows. Seeing this, Darpaṇamukha burst into laughter. Then the king uttered the following verse: A multitude of blind men engage in dispute, Competing in their different views, Yet it is the body of one and the same elephant. Indeed, it is only due to different views that Both affirmation and negation arise [About one and the same thing].

The Buddha said to the bhikṣus:

It is just the same with the disputes among the different schools of religion and philosophy. They do not know the truth of suffering, or of its causal aggregation, or of the cessation of that causal aggregation, or of the path of its cessation. Each school, entertaining its own view, disputes with others as to what is right and wrong. Insisting that their own view is correct, they enter into disputes. If, however, śramaṇas or brāhmaṇas understand the truth of suffering, and of its causal aggregation, and of the cessation of that causal aggregation, and of the essential path of that cessation, they will reflect upon the nature of their own thoughts and attain harmony with others. Receiving one and the same truth, studying under one and the same teacher, associating in one and the same community, integrated like water and milk and remaining ever alert to this awareness, they abide in peace and happiness.

Then the World-honored One uttered this verse: 215

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If one does not know of life's suffering And the causal origins of this suffering, Or of the possible cessation of this suffering And the path of cessation of its causal origination, One loses the opportunity to liberate the mind, A liberation based on insight (prajñā) That clarifies the origins of birth, old age, illness, and death. If, however, one sees the truth of life's suffering, And of the causal origins of this suffering, And of the cessation of this suffering, So will one discern the path of cessation And deliverance of the mind,

The deliverance based on insight

That clarifies the causal aggregate of suffering, Thereby exhausting the root cause of birth, old age, Illness, death, and the [cyclic] will-to-becoming. O bhikṣus, because of this, you should contemplate the truth of suffering, the truth of its causal aggregation, the truth of the cessation of suffering, and the truth of the [eightfold] noble path of cessation and essential liberation from suffering. Article 6: The Demigods

(Asuras)

The Buddha said to the bhikṣus:

At the bottom of the great ocean, north of Mount Sumeru, is the capital of Rāhvasurin, a spacious city extending eighty thousand yojanas long and wide. The city is well designed, with walls that are three thousand yojanas high and two thousand yojanas [thick], embellished with seven railings, seven ornamental nets, and seven lines of trees. The gateways are one thousand yojanas in height and the same measure in length and breadth. The golden wall is endowed with a silver gate, the silver wall with a golden gate, and so on, with innumerable rare birds singing harmoniously together, just as before. Located within the great city is an inner city, sixty thousand yojanas long and wide, that is occupied by the 216

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king of the asurademigods; it is called Lunyumobazha and it is protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of precious treasure. The walls are three thousand yojanas high and two thousand yojanas thick. The gates are two thousand yojanas high and one thousand yojanas wide. The golden wall is endowed with a silver gate, the silver wall with a golden gate, and so on, with innumerable rare birds singing harmoniously together, just as before.

Within the inner city is an assembly hall called Saptaśirasā, which is protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure. The building's foundation is made of pure emerald, and its beams and pillars are made from the seven kinds of treasure. The [main] pillar is one thousand yojanas in diameter and ten thousand yojanas high. Beneath it is the throne called the sudharma seat, heavily engraved with inscriptions, and it measures seven hundred yojanas in length and breadth and is made from the seven kinds of treasure. There are four doors to the assembly hall, each protected by sevenfold walls and stairways further embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. To the north of the assembly hall is the palace that belongs to the king of the asuras, which is ten thousand yojanas long and wide. The sevenfold palace walls are embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. To the east of the assembly hall is a pleasure grove called Śāla, ten thousand yojanas long and wide and protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. To the south of the assembly hall is a pleasure grove called Śobhanatara, also ten thousand yojanas long and wide. To the west of the hall is a pleasure grove called Yāma, again ten thousand yojanas long and wide; to the north of the hall is a pleasure grove called Abhilāṣa, which has the same dimensions. 217

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Between the Śāla and Śobhanatara pleasure groves is a tree called Pārijāta; the diameter of its trunk is seven yojanas, its height is one hundred yojanas, and its branches and leaves spread out as far as fifty yojanas in every direction. The tree is protected on all sides by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. Between the Yāma and Abhilāṣa pleasure groves is a lake called Upananda, with clean, cool, and spotlessly clear water. The seven dikes encircling the lake are built with precious materials, with stone terraces and seven railings, seven ornamental nets, and seven lines of trees adorned with the seven kinds of treasure. Four kinds of flowers grow there; their leaves and blossoms extend up to one yojanain length and width, and their fragrance can be detected as far away as one yojana. Their stalks form the hub of a wheel and sap, as sweet as honey, flows out like white milk. Innumerable rare birds sing harmoniously there, just as before. By the shore of this lake are pavilions seven stories high, each encircled by seven gated walls with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before.

The palaces occupied by officials serving the asuraking are as large as ten thousand yojanas in length and breadth, down to the smallest, which are one thousand yojanas long and wide. All the palaces are protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. The palaces of the asuras are smaller, varying from one thousand yojanas in length and breadth down to the smallest, which are one hundred yojanas [long and wide]. These palaces are also protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. To the north of the assembly hall is a stairway made of seven precious materials, which leads to the palace compound. There are other stairways that lead to the Śāla, Śobhanatara, Yāma, and Abhilāṣa pleasure groves, 218

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and stairways that lead to the Pārijāta tree, Upananda Lake, and the palaces occupied by ministers and minor officials.

When the asuraking wishes to make an excursion to the Śāla pleasure grove, he merely thinks of Bhīmacitra, a member of the asuraroyalty, and the latter becomes aware that "King Rāhvasurin has put this thought in my mind.

" Bhīmacitra immediately dons formal clothing, and riding in a richly decorated carriage, surrounded by innumerable attendants, arrives before the king and takes his position to one side. The asuraking thinks of another royal figure, Prarāhvasurin, and he too becomes aware that "King Rāhvasurin is calling me.

" Prarāhvasurin immediately dons

formal clothing, and riding in a richly decorated carriage, surrounded by innumerable attendants, arrives before the king and takes his position to one side. The king then thinks of another royal figure, Yāmarāhvasurin, who too becomes aware that "King Rāhvasurin is calling me, " immediately

dons formal clothing, and riding in a richly decorated carriage, surrounded by innumerable attendants, arrives before the king and takes his position to one side. The king then thinks of his minister Asurin, who becomes aware that "King Rāhvasurin is calling me,

" immediately dons formal

clothing, and riding in a richly decorated carriage, surrounded by innumerable attendants, arrives before the king and takes his position to one side. The king now thinks of a minor official, who also becomes aware that "King Rāhvasurin is calling me,

" immediately dons formal clothing,

and riding in a richly decorated carriage, surrounded by innumerable attendants, arrives before the king and takes his position to one side. Now King Rāhu of the asuras (Rāhvasurin) dons a richly decorated garment, mounts his carriage, and surrounded by innumerable attendants, proceeds to the Śāla pleasure grove. When the procession reaches the gate the doors are opened by a sudden gust of wind that sweeps over the grounds within and blows down flower blossoms into a knee-high mound. Rāhvasurin enters the pleasure grove and enjoys his visit for a day or two, and so on, up to a seventh day, when he returns to his palace. When he later visits the Śobhanatara, Yāma, and Abhilāṣa pleasure groves, he follows the same steps that have been described here. King Rāhu of the asuras is always accompanied by five great asuras, who guard him closely on all sides. The first is called Tichi, the second 219

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Xiongli, the third Wuyi, the fourth Touju, and the fifth Cuifu. These asuras guard him at all times. The palace of King Rāhu is not only sits on the bottom of the great ocean, it also rises to the ocean surface and is held [above the ocean] by the four powers of wind: a steady wind (zhufeng), a supporting wind (chifeng), an immovable wind (budong), and a firm wind (jiangu). These four winds hold the great ocean suspended in midair, ten thousand yojanas above the asuras' palace, never letting it fall, so that it is just like a floating cloud. Indeed, such are the great fortune, merits, and powers that have accrued to the asuraking.

Article 7: The Four

Guardian Gods

The Buddha said to the bhikṣus:

To the east of Mount Sumeru, at a distance of a thousand yojanas, is the abode of the guardian god Dhṛṭarāṣṭra, a city called Xianshangcheng, which is six thousand yojanas long and wide. The ramparts around the city are sevenfold and embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before.

To the south of Mount Sumeru, at a distance of a thousand yojanas, is the abode of the guardian god Virūḍhaka, a city called Sudarśana that measures six thousand yojanas long and wide. Its ramparts are sevenfold and embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure and so on, with innumerable rare birds singing harmoniously together, just as before. To the west of Mount Sumeru, at a distance of a thousand yojanas, is the abode of the guardian god Virūpākṣa, a city called Chūḍasudarśana, which is six thousand yojanas long and wide. Its ramparts are sevenfold and embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure and so on, with innumerable rare birds singing harmoniously together, just as before. To the north of Mount Sumeru, at a distance of a thousand yojanas, is the abode of the guardian god Vaiśravaṇa. This king resides in three cities; 220

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the first is called Bhaya (Heyi), the second, Tianjing, and the third, Zhonggui. Each city measures six thousand yojanas long and wide. Their ramparts also are sevenfold and embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before.

To the north of Zhonggui is a pleasure grove called Jiapiyantou, four thousand yojanas long and wide, protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. In the middle of this pleasure grove is a pond called Nalinni, forty yojanas long and wide, with clean and transparent water. The dike [that forms the pond] is made from the seven kinds of treasure, and the pond is ringed by stone terraces with seven railings, seven ornamental nets, and seven lines of trees made from the seven kinds of treasure. In the pond are many varieties of shining lotus blossoms in blue, yellow, red, white, and variegated hues, whose fragrance can be detected as far as half a yojanaaway. Their stalks form the hub of a wheel and the sap, as sweet as honey, flows out like white milk, and innumerable rare birds sing harmoniously together, just as before. Apart from the palaces of the sun and moon, those of the guardian gods are forty yojanas long and wide, protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. The palaces vary in size but even the smallest measures five yojanas long and wide. From Zhonggui a stairway leads to Xianshangcheng. Another stairway leads to Bhaya and Tianjing. Even more stairways lead to Jiapiyantou and Nalinni, and to the palaces of the ministers of the four guardian gods. When Vaiśravaṇa [in the northern heaven] wishes to enjoy an excursion to Jiapiyantou, he first thinks of Dhṛṭarāṣṭra [in the eastern heaven], and the latter becomes aware that "Vaiśravaṇa has put this thought in my mind.

" Dhṛṭarāṣṭra immediately dons formal clothing and rides in a richly decorated carriage, surrounded by a host of gandharvademigods, arriving 221

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before Vaiśravaṇa and taking his position to one side. Vaiśravaṇa then thinks of Virūḍhaka [in the southern heaven], who then becomes aware that "Vaiśravaṇa is calling me.

" He immediately dons formal clothing and

rides in a richly decorated carriage, surrounded by innumerable kumbhāṇḍa deities, arriving before Vaiśravaṇa and taking his position to one side. Vaiśravaṇa then thinks of Virūpākṣa [in the western heaven], who becomes aware that "Vaiśravaṇa is calling me.

" Virūpākṣa immediately dons formal

clothing and rides in a richly decorated carriage, surrounded by innumerable nāgadeities, arriving before Vaiśravaṇa and taking his position to one side. Vaiśravaṇa then thinks of the ministers of the four guardian gods, and they all become aware that "Vaiśravaṇa is calling me. " Each of them

immediately dons formal clothing and rides in a richly decorated carriage, surrounded by innumerable deities, arriving before Vaiśravaṇa and taking a position to one side.

The guardian god Vaiśravaṇa now dons a richly decorated garment, mounts his carriage, and accompanied by innumerable hosts of deities proceeds to the pleasure grove. When the procession reaches the Jiapiyantou gate the doors open by a sudden gust of wind that sweeps the ground within and blows down flower blossoms into a knee-high mound. Vaiśravaṇa enters the pleasure grove, enjoys his visit for a day or two, and so on, up to a seventh day, and then returns to his palace. Vaiśravaṇa is always accompanied by five great spirits, who guard him closely on all sides. The first is called Pañcāla, the second Daṇḍala, the third Hemabhadra, the fourth Dīpaṃkara, and the fifth Xiuyilumo. These five spirits guard him at all times. Indeed, such are the great fortune, merits, and powers that have accrued to the king of the guardian gods.

Article 8: Trāyastriṃśa

Heaven

The Buddha said to the bhikṣus:

At the summit of Mount Sumeru is the abode of the thirty-three gods, [Trāyastriṃśa]. This city extends eighty thousand yojanas long and wide, with sevenfold concentric ramparts that are embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven 222

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kinds of treasure. The ramparts are one hundred yojanas high and sixty yojanas across at the top, with gates that are sixty yojanas high and thirty yojanas across at the top. Every five hundred yojanas from the main gate is another gate where five hundred spirits dwell to protect the thirty-three gods. The golden wall is adorned with a silver gate, the silver wall is adorned with a golden gate, and so on, with innumerable rare birds singing harmoniously together, just as before.

Within the great city is an inner city [called Sudarśana], sixty thousand yojanas long and wide. Its sevenfold concentric ramparts are embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure. The ramparts are one hundred yojanas high and sixty yojanas across at the top, with gates every five hundred yojanas that are sixty yojanas high and thirty yojanas across at the top. At each gate five hundred spirits dwell to protect the thirty-three gods. The golden wall is adorned with silver gates, [the silver wall with golden gates,] the quartz wall with lapis gates, the lapis wall with quartz gates, the ruby wall with agate gates, the agate wall with ruby gates, and the emerald wall with gates decorated with many kinds of precious stones. The railings are decorated in a similar way: the golden railing is adorned with ropes made of silver, the silver railing with ropes made of gold, the quartz railing with ropes made of lapis, the lapis railing with ropes made of quartz, the ruby railing with ropes made of agate, the agate railing with ropes made of rubies, and the emerald railing with a variety of precious stones. Over these railings are hung decorative nets on which various ornaments are attached. From the golden net hangs a silver bell, from the silver net hangs a golden bell, from the lapis net hangs a quartz bell, from the quartz net hangs a lapis bell, from the ruby net hangs an agate bell, from the agate net hangs a ruby bell, and from the emerald net hangs a bell inlaid with various precious stones.

The golden trees have golden trunks and branches, with silver flowers and fruit. The silver trees have silver trunks and branches, with golden flowers and fruit. The quartz trees have quartz trunks and branches, with lapis flowers and leaves, while the lapis trees have lapis trunks and branches and quartz flowers and leaves. The ruby trees have ruby trunks and branches, with agate flowers and leaves, while the agate trees have agate 223

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trunks and branches and flowers and leaves made of rubies. The emerald trees have emerald trunks and branches, with flowers and leaves made of various precious stones.

Each of the seven walls has four gates, one on each side, protected by barriers. Each wall is topped with a pavilion and veranda and encloses a bathing pond and pleasure garden filled with various flowers blooming in a multitude of hues. The verdant trees are laden with abundant flowers and fruit. Exquisite fragrance arises in all directions, pleasing to human senses; hawks, wild ducks, male and female mandarin ducks, and a host of rare birds, numbering in the thousands of species, sing harmoniously together. In the area outside the inner city is the palace of Irāpatra, lord of the nāgas; it extends six thousand yojanas long and wide. Its sevenfold walls are embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. At the center of Sudarśana is Sudharma Assembly Hall, one hundred yojanas long and wide, adorned with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure. The foundation of the hall is pure gold and its roof is made of lapis. The pillars, ten yojanas in diameter, rise to a height of one hundred yojanas. Centered beneath them is the throne of the lord of the [thirty-three] gods, one yojanalong and wide, reflecting variegated hues created by combinations of the seven kinds of treasure. The seat of the throne is delicate, as smooth to the touch as a heavenly garment. On both sides of the throne are sixteen seats. Four gates, adorned with railings made from the seven kinds of treasure, provide entrance to the hall. The stairway leading to the hall is five hundred yojanas across and the gateway is protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. To the north of Sudharma Hall is the palace of the lord of the gods Indra, which is one thousand yojanas long and wide. The sevenfold palace walls are embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. 224

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To the east of the palace is a pleasure grove called Cuse, one thousand yojanas long and wide, which is surrounded by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. Within this pleasure grove are two stone mounds embellished with heavenly gold called Bhadra and Subhadra, respectively; their surfaces are as smooth as a heavenly garment. To the south of the palace is another pleasure grove, called Citraprīti, one thousand yojanas long and wide, which is enclosed by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. In this pleasure grove are two massive stone mounds embellished with the seven kinds of treasure; they are called Dina and Sudina, respectively, and each is fifty yojanas long and wide, with surfaces as smooth as a heavenly garment. To the west of Sudharma Hall is another pleasure grove, called Za (Saṃsarga?), one thousand yojanas long and wide, protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. In this pleasure grove are two massive stone mounds embellished with the seven kinds of treasure, called Sudarśana (Shanjian) and Anusudarśana (Shun shanjian), respectively; each is gilded with heavenly gold, measures fifty yojanas long and wide, and has surfaces as smooth as a heavenly garment. To the north of Sudharma Hall is another pleasure grove, called Mahāsukha, one thousand yojanas long and wide, protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. In this pleasure grove are two massive stone mounds, called Sukha (Xi) and Mahāsukha (Taxi), respectively, measuring fifty yojanas long and wide, embellished with the seven kinds of treasure, each gilded with heavenly gold, and whose surfaces are as smooth as a heavenly garment. Midway between the Cuse and Citraprīti (?) (Huale) pleasure groves is a pond called Nanda, one hundred yojanas long and wide, with clear, 225

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spotless water. The dike forming the pond is made from the seven kinds of treasure, and the pond is enclosed by stone terraces with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure. On the four sides of the pond are four stairways with railings adorned with the seven kinds of treasure, and so on, with innumerable birds singing harmoniously together, just as before. In the pond there are many varieties of shining lotus blossoms in blue, yellow, red, white, and variegated hues, with a fragrance that can be detected as far away as one yojana. The shade cast by a single leaf [of a lotus blossom] is as wide as one yojana, and the stalks form the hub of a wheel, with sap, sweet as honey, flowing out like white milk. Four other pleasure groves can be found on the four sides of this pond.

Midway between the Saṃsarga and Mahāsukha pleasure groves is a tree called Pārijāta, seven yojanas in diameter and one hundred yojanas in height, with branches and leaves spreading in all directions as far as fifty yojanas. An empty pavilion stands beside this tree, extending five hundred yojanas in length and breadth and protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable rare birds singing harmoniously together, just as before. The rest of the palace complex occupies an area one thousand yojanas [long and wide], protected by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable birds singing harmoniously together, just as before. Some of the public buildings are as large as eight or nine hundred yojanas [long and wide], with the smallest measuring one hundred yojanas [in length and breadth], and all are surrounded by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines of trees, all made from the seven kinds of treasure, and so on, with innumerable birds singing harmoniously together, just as before. Some of the small palaces are eighty to one hundred yojanas [long and wide], and even the smallest measures twelve yojanas [in length and breadth]. These buildings, too, are surrounded by sevenfold walls embellished with seven railings, seven ornamental nets, and seven lines 226

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of trees, all made from the seven kinds of treasure, and so on, with innumerable birds singing harmoniously together, just as before. On the north side of Sudharma Hall are two stairways that lead to the palace of Indra, lord of the gods. To the east of the hall are two stairways that lead to the Cuse pleasure grove. Other stairways lead to the Citraprīti, Saṃsarga, and Mahāsukha pleasure groves, as well as to Nanda Pond, the Pārijāta tree, and the palaces of the other gods, including that of Irāpatra, lord of the nāgas.

When the lord of the gods Śakra (Indra) wishes to make an excursion to the Cuse pleasure grove, he has only to think of the thirty-two gods over whom he presides and they immediately become aware that "Lord Śakra is calling me.

" They immediately don formal clothing and ride in

richly decorated carriages, accompanied by innumerable attendants, arriving before Śakra and taking their positions to one side. Again, Indra thinks of Irāpatra, lord of the nāgas, and he immediately becomes aware that "Lord Śakra is calling me.

" Irāpatra is immediately transformed into a

figure with thirty-three heads, each having six fangs, with seven bathing ponds surrounding each fang. In every pond are seven gigantic lotus blossoms that are supported by one hundred leaves, where seven beautiful maidens play, making music, singing, and dancing. Having produced this supernatural display, the lord of the nāgas approaches Indra and takes his position to one side.

Then Śakra, lord of the gods, puts on a necklace richly decorated with precious stones and takes his seat on the main head of Irāpatra, lord of the nāgas. Following him, the other gods, sixteen on each side, take their seats on Irāpatra's [thirty-two] other heads. Lord Indra's procession goes to the Cuse pleasure grove, accompanied by innumerable hosts of deities. When the procession reaches the gate the doors open by a sudden gust of wind that sweeps the ground within and blows down flower blossoms into a knee-high mound. Śakra, lord of the gods, then takes his seat on either of the two stone mounds called Bhadra and Subhadra, as he pleases. The thirty-two gods follow him, taking their seats one after another. Some gods cannot join the procession to the pleasure grove and are unable to satisfy their five senses. Why is this so? The merits they had 227

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individually accrued from their past conduct differ. Again, some gods can see the grove but cannot enter it, and are unable to satisfy their five senses. Why is this so? The merits they had accrued from their past conduct differ. Again, some gods can see and enter the grove but are unable to satisfy their five senses. Why is this so? The merits they had accrued from their past conduct differ. Again, some gods are able to see and enter the grove and satisfy their five senses. Why is this so? The merits they had accrued from their past conduct differ. After enjoying their visit for a day or two, and so on, up to a seventh day, each god then returns to his own palace. When Śakra, lord of the gods, wishes to visit the other pleasure groves of Citraprīti, Saṃsarga, and Mahāsukha, he proceeds in exactly the same way. Why is a pleasure grove called Cuse? It is because one's body feels coarse and rough (cuse) on entering it. Why is another pleasure grove called Citraprīti? It is because on entering it one's body spontaneously takes on different colors, depending on the scene, satisfying one's senses. Why is another pleasure grove called Saṃsarga? On the eighth, fourteenth, and fifteenth days of each month all the palace ladies except female asuras are released to join the gods on their excursion and mingle freely. Because of this, it is called the pleasure-mingling grove. Why is another pleasure grove called Mahāsukha? Because in it one is bound to experience much pleasure and delight; hence it is [called] the grove of great acquired joy. Why is the assembly hall called Sudharma? Because in it one is obliged to contemplate the supreme nature of the Dharma and, through acquiring pure happiness, one calls the hall Sudharma ("Good Dharma"). Why is the tree called Pārijāta? Because a spirit called Manda who lives in this tree enjoys himself by playing musical instruments at all hours, so it is called "Passing the Day" (Zhoudu).

Śakra, the lord of the gods, is accompanied by ten great gods who guard him closely at all times. Who are the ten? They are (1) [the guardians] Indra, (2) Gopaka, (3) Pilou, (4) Piloupoti, (5) Dhāra, (6) Bala, (7) Jīva, (8) Lingxidu, (9) Wuluo, and (10) Nantou. Śakra possesses great supernatural powers as lord of the gods, and the aura of his authority is as has been described. These [guardians] are held in the highest regard by the people of Jambudvīpa.

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The flowers that grow in water are water lilies, such as the utpala, padma, kumuda, puṇḍarīka,and sugandha;they are delicate, fragrant, and pristine. The flowers that grow on land belong to the mokṣaka, campaka, pātalī, sumanā, vārṣika,and tongnütrees. The flowers that grow in the palaces of the asuras are water lilies such as the utpala, padma, kumuda,and puṇḍarīka,delicate, fragrant, and pristine, and tree flowers such as the shudishajiali, bimbā, mahābimbā, jiajiali, māndāra,and mahā māndāra.All of these water lilies and tree flowers are greatly appreciated by the four guardian gods of heaven, the thirty-three Trāyastriṃśa gods, the god Yama, the gods of Tuṣita Heaven, the Nirmāṇarati gods, and the Paranirmitavaśavartin gods.

There are ten laws observed by all the gods: (1) the number of possible disappearances is limitless; (2) the number of possible appearances is limitless; (3) there is no impediment to disappearance; (4) there is no impediment to appearance; (5) there is no flesh and blood, no skin and bones or sinews, in celestial bodies; (6) the impurities of urination or excretion do not occur in celestial bodies; (7) celestial bodies experience no fatigue or exhaustion; (8) there is no procreation in celestial female bodies; (9) celestial eyes do not blink; and (10) celestial bodies can adopt different hues at will, changing to blue if one likes blue, to yellow if one likes yellow, to red if one likes red, and so on. Those are the ten rules observed by heavenly beings. What are the seven skin colors found among human beings? (1) Some have a golden complexion, (2) some have a fiery complexion, (3) some have a blue complexion, (4) some have a yellow complexion, (5) some have a red complexion, (6) some have a black complexion, and (7) some have a white complexion. These skin colors are also found among the gods as well as the asuras.

O bhikṣus, compared to the light of the firefly, the light of a candle is superior; compared to candlelight, the light of a torch is superior; compared to torchlight, the light of a bonfire is superior; compared to a bonfire, the illumination cast by the four guardians' palaces, castles, necklaces, garments, and physical bodies is superior; compared to the light of that illumination, the light of the thirty-three gods is superior; compared to the light of the thirty-three gods, the light of the god Yama is superior; compared to the 229

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light of the god Yama, the light of the Tuṣita gods is superior; compared to the light of the Tuṣita gods, the light of the Nirmāṇarati gods is superior; compared to the light of the Nirmāṇarati gods, the light of the Paranirmitavaśavartin gods is superior; compared to the light of the Paranirmitavaśavartin gods, the light of the Brahmakāyika gods is superior; compared to the light of the Brahmakāyika gods, the light of the Ābhāsvara gods is superior; compared to the light of the Ābhāsvara gods, the light of the Śubhakṛtsna gods is superior; compared to the light of the Śubhakṛtsna gods, the light of the Puṇyaprasava gods is superior; compared to the light of the Puṇyaprasava gods, the light of the Asaṃjñika gods is superior; compared to the light of the Asaṃjñika gods, the light of the Avṛha gods is superior; compared to the light of the Avṛha gods, the light of the Atapa gods is superior; compared to the light of the Atapa gods, the light of the Sudṛśa gods is superior; compared to the light of the Sudṛśa gods, the light of the Sudarśana gods is superior; compared to the light of the Su darśana gods, the light of the Akaniṣṭha gods is superior; compared to the light of the Akaniṣṭha gods, the light of the Bhūmivaśavartin gods is superior; compared to the light of the Bhūmivaśavartin gods, the light of the Buddha is superior. From the firefly's light up to the Buddha's illumination, in comparison with all of these lights, the light of the [Four Noble] Truths of suffering (duḥkha), causal aggregation (samudaya), cessation (nirodha) of causal aggregation, and the path (mārga) of cessation is superior. Because of this, O bhikṣus, those who wish to acquire illumination should seek the light of the [Four Noble] Truths of suffering, causal aggregation, cessation of causal aggregation, and the path of cessation, engaging themselves in the practice of the path. The people of Jambudvīpa, [south of Mount Sumeru,] are three and a half hand-to-elbow lengths tall, and their garments should be seven handto-elbow lengths long. The people of Aparagodānīya and of Pūrvavideha, [west and east of Mount Sumeru, respectively,] are the same, three and a half hand-to-elbow lengths tall, with garments that are seven hand-to-elbow lengths long and three and a half hand-to-elbow lengths wide. The people of Uttarakuru, [north of Mount Sumeru,] are seven hand-to-elbow lengths tall, and their garments should be fourteen hand-to-elbow lengths long and seven hand-to-elbow lengths wide, and weigh one ounce (Ch. liang). The 230

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asuras are one yojanatall, and their garments should be two yojanas long and one yojanawide, weighing six zhu(one-quarter of a liang). The four guardian gods of heaven are half a yojanatall, and their garments should be one yojanalong and half a yojanawide, and weigh half a liang.The the Trāyastriṃśa gods are one yojanatall, and their garments should be two yojanas long and half a yojanas wide, weighing six zhu.The god Yama is two yojanas tall, and his garments should be four yojanas long and two yojanas wide, with a weight of three zhu(one-eighth of a liang). The Tuṣita gods are four yojanas tall, and their garments should be eight yojanas long and four yojanas wide, and weigh one and a half zhu.The Nirmāṇarati gods are eight yojanas tall, and their garments should be sixteen yojanas long and eight yojanas wide, weighing half a zhu.All the other gods should arrange their garments accordingly, depending on their [differing] heights.

The people of Jambudvīpa have a life span of one hundred years, but the majority live to less than that, while a small minority live longer. The people of Aparagodānīya have a life span of two hundred years, but the majority also live to less than that, while a small minority live longer. The people of Pūrvavideha have a life span of three hundred years, but the majority again live to less than that, while a small minority live longer. The people of Uttarakuru have a life span of one thousand years and all enjoy fairly equal longevity. Hungry ghosts have a life span of ten thousand years, but the majority live to less than that, while a small minority live longer. The nāgas and garuḍas have a life span of an eon, but some may live to less than that. The asuras have a life span of one thousand years in the celestial scale, but the majority live to less than that, while a small minority live longer. The four guardian gods of the heavens have a life span of five hundred years in the celestial scale, but most live to less than that, while the rest live longer. The Trāyastriṃśa gods have a life span of one thousand years in the celestial scale, but again the majority live to less than that, while a small minority live longer. The Yama gods have a life span of two thousand years in the celestial scale, but again the majority live to less than that, while a small minority live longer. The Tuṣita gods have a life span of four thousand years in the celestial scale, but again the majority live to less than that, while a small minority live longer. The Nirmāṇarati 231

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gods have a life span of eight thousand years in the celestial scale, but again the majority live to less than that, while a small minority live longer. The Paranirmitavaśavartin gods have a life span of sixteen thousand years in the celestial scale, but again the majority live to less than that, while a small minority live longer. The Brahmakāyika gods have a life span of one eon, but some may live to less than that. The Ābhāsvara gods have a life span of two eons, but some may live to less than that. The Śubhakṛtsna gods have a life span of three eons, but some may live to less than that. The Bṛhatphala gods have a life span of four eons, but some may live to less than that. The Asaṃjñisattva gods have a life span of five hundred eons, but some may live to less than that. The Avṛha gods have a life span of one thousand eons, but some may live to less than that. The Atapa gods have a life span of two thousand eons, but some may live to less than that. The Sudṛśa gods have a life span of three thousand eons, but some may live to less than that. The Sudarśana gods have a life span of four thousand eons, but some may live to less than that. The Akaniṣṭha gods have a life span of five thousand eons, but some may live to less than that. The Ākāśānantyāyatana gods have a life span of ten thousand eons, but some may live to less than that. The Vijñānānantyāyatana gods have a life span of twenty-one thousand eons, but some may live to less than that. The Ākiṃcanyāyatana gods have a life span of forty-two eons, but some may live to less than that. The Naivasaṃjñānāsaṃjñāyatana gods have a life span of eighty-four thousand eons, but some may live to less than that. The foregoing are the [categories of] sentient beings, their life spans, their worlds, and their respective psychophysical elements (skandhas) in the transmigrations that remain subject to the impermanence of birth, old age, illness, and death.

The Buddha said to the bhikṣus:

All living beings subsist on four kinds of food. What are the four? They are (1) [regular] food served by hand and with utensils with [proper] hygiene through washing, bathing, and [wearing clean] clothing; (2) food created by contact; (3) food created by recollection; and (4) food created by consciousness. Because sentient beings differ the food on which they subsist also differs. The people of Jambudvīpa eat rice, wheat, noodles, 232

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fish, and meat to sustain the health of their bodies and they wash, bathe, and [wear clean] clothing to maintain hygiene and physical comfort. The people of Aparagodānīya and Pūrvavideha also eat rice, wheat, noodles, fish, and meat to sustain the health of their bodies and they also wash, bathe, and [wear clean] clothing to maintain hygiene and physical comfort. The people of Uttarakuru only eat nonglutinous rice that has been naturally harvested, which has a heavenly flavor. They eat [this kind of rice] to sustain the health of their bodies and they also wash, bathe, and [wear clean] clothing for physical comfort. The nāgas and garuḍas eat gigantic turtles, alligators, and fish to sustain the health of their bodies and they wash, bathe, and [wear clean] clothing for physical comfort. The asuras eat purified food to sustain the health of their bodies and they wash, bathe, and [wear clean] clothing for physical comfort. The four guardian gods of heaven, the Trāyastriṃśa gods, the Yama gods, the Tuṣita gods, the Nirmāṇarati gods, and the Paranirmitavaśavartin gods also eat purified food to sustain the health of their bodies and they wash, bathe, and [wear clean] clothing to maintain hygiene and physical comfort. Gods other than those already mentioned subsist in a state of concentration, with happiness and delight as their principal food.

Who are the sentient beings that can subsist on the food created by physical contact? [These beings are] those born from eggs. Who are the sentient beings that can subsist on conscious recollection? Some beings can sustain their existence through conscious recollection. Who are the sentient beings that can subsist on thoughts created by consciousness? Beings who suffer in the hells and gods who abide in the formless realm subsist on the nourishment of thoughts created by consciousness. The people of Jambudvīpa make their living by trading in gold, silver, precious stones, cloth, grain, and slaves. The people of Aparagodānīya make their living by bartering cattle, sheep, jewels, and precious stones in the marketplace. The people of Pūrvavideha make their living by bartering pearls, cloth, and grain in the marketplace. The people of Uttarakuru do not engage in trade and make their living by themselves. The people of Jambudvīpa follow the custom of using negotiation to marry their daughters to bridegrooms or to receive brides as wives for their sons. The people of Aparagodānīya and of Pūrvavideha follow similar customs, 233

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sending off their daughters to marry bridegrooms and receiving brides for their sons. The people of Uttarakuru have no marriage customs and do not marry off daughters or receive brides for their sons. Among nāgas, garuḍas, and asuras, males and females also follow the custom of marriage. The same custom is observed among the four guardian gods of heaven, the Trāyastriṃśa gods, and so on, to the Paranirmitavaśavartin gods. There is no such custom, however, among higher gods than those already mentioned, because there is no gender difference in those of higher divinity. The people of Jambudvīpa, male and female, require sexual union. Through physical contact they fuse positive and negative elements. The people of Aparagodānīya, of Pūrvavideha, and of Uttarakuru also require physical contact to fuse positive and negative elements. The nāgas and garuḍas are the same, but the asuras can reach the same goal [simply] by being in close physical proximity to one another and using mutual awareness. The four guardian gods and the Trāyastriṃśa gods also follow this method. The Yama gods fuse positive and negative elements just by being near each other. The Tuṣita gods accomplish the same end just by holding each other's hands. The Nirmāṇarati gods accomplish it by staring at each other, while the Paranirmitavaśavartin gods accomplish it simply by glancing at each other. Gods beyond those already mentioned do not experience sexual desire.

When sentient beings have committed evil through thought, speech, or action they may thus engender the nascent consciousness of a hellish being, even though their own awareness perishes when their body dissolves and their life ebbs away. Contingent on that consciousness, name and form (nāmarūpa) arise. Contingent on name and form, the six bases of cognition (ṣaḍāyatana) arise. Again, when sentient beings have committed evil through acts of body, speech, or mind they may fall into the course of animal life when their body dissolves and their life ebbs away. Even though their own awareness has perished, they have engendered the nascent consciousness of an animal. Contingent on that consciousness, name and form arise. Contingent on name and form, the six bases of cognition arise. Again, when sentient beings have committed evil through acts of body, speech, or mind they may fall into the course of a [hungry] ghost (preta) when their body dissolves and their life ebbs away. Even though their 234

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own awareness has perished they have engendered the nascent consciousness of a [hungry] ghost. Contingent on that consciousness, name and form arise. Contingent on name and form, the six bases of cognition arise. Again, when sentient beings have accomplished good through thought, speech, or action they may be reborn in the course of a human being when their body dissolves and their life ebbs away. Even though their own awareness has perished they have engendered the nascent consciousness of a human being. Contingent on that consciousness, name and form arise. Contingent on name and form, the six bases of cognition arise. Again, when sentient beings have accomplished good through acts of body, speech, or mind they may be reborn in the life course of the four guardian gods when their body dissolves and their life ebbs away. Even though their own awareness has perished they have engendered the nascent heavenly consciousness of a guardian god. Contingent on that consciousness, name and form arise. Contingent on name and form, the six bases of cognition arise. When entering a heaven one is like a young child of one to two years of age. That child, having been reborn through natural transformation, now abides on the lap of a guardian god. The god may say, "This is my

child,

" but the child already possesses the wisdom of his past conduct and thinks,

"By what good conduct have I been born in this heavenly world?" Again the child thinks,

"Once, when I was human and accomplished some

good through acts of body, speech, and mind I accrued some merit, which has enabled me to be reborn into this celestial life. If my life should end here and I am reborn again among humans, I must work to purify the nature of my acts (karman) of body, speech, and mind and try still harder to accomplish some good.

"

Not long after rebirth the child feels hunger. Immediately a vessel filled with pure food containing a hundred heavenly tastes appears. If the child's merit is superior, the meal will consist of white rice; if the child's merit is average, the meal will consist of blue rice; if his or her merit is little, the meal will consist of red rice. The food is eaten by hand, and once swallowed by the child it is immediately digested, like butter thrown into a fire. When the meal is finished the child feels thirst, and then a vessel filled with nectar appears. If the child's merit is superior, the juice will be white; if the child's merit is average, it will be blue; and if his or her merit 235

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is little, it will be red. Once the child has drunk [the juice] it is immediately digested, like butter thrown into a fire. Once the child has finished [the food and juice] he has already grown into an adult god. He then goes to a bathing pond to enjoy washing and bathing. Emerging from the pond, he approaches a tree filled with many fragrances. The tree bends down and he takes some of the fragrance in his hand and rubs it onto his body. Then he sees a tree filled with cotton garments. As it bends down, he takes a garment and puts it on, fitting it to his body. Now he sees a tree filled with many kinds of ornaments. As it bends down, he takes a few [ornaments] to brighten his dress. Then he sees a tree filled with garlands. As it bends down, he takes one and places it upon his head. Then he sees a tree filled with many kinds of vessels. As it bends down, he takes one and carries it to a tree filled with fruit. As [the tree of fruit] bends down, he picks some to taste and eat later. Then he sees a tree filled with musical instruments. As it bends down, he chooses one and plucks its strings while singing in a clear, fine voice. Entering a pleasure grove, he encounters numerous heavenly maidens who cheerfully strum their instruments and tap their drums to entertain him with song and laughter. On this sort of excursion the god gives himself over to such entertainments. When he looks east, he forgets west; when looks west, he forgets east. Although he once wondered "By what actions have I been born into this celestial life?" [by now] he has totally forgotten this train of thought while engaged in the pleasures at hand, and is now surrounded by palace ladies and retainers.

Again, when sentient beings have accomplished some good through thought, speech, and action they may be reborn in the life course of the Trāyastriṃśa gods when their body dissolves and their life ebbs away. Although their own awareness has perished, they have engendered the nascent heavenly consciousness of a Trāyastriṃśa god. Contingent on that consciousness, name and form arise. Contingent on name and form, the six bases of cognition arise. Entering that heaven, one is like a child in the Jambudvīpa world, two to three years of age. That child, having been reborn through natural transformation, now appears on the lap of a Trāyastriṃśa god, who may say "This is my son" or "This is my daughter, "

just as before. Or, when sentient beings have accomplished some good 236

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through thought, speech, and action they may be reborn as a Yama god when their body dissolves and their life ebbs away. Entering that heaven, one is like a child of this world, three to four years of age. Or, when sentient beings have accomplished some good through thought, speech, and action they may be reborn as a Tuṣita god when their body dissolves and their life ebbs away. Entering that heaven, one is like a child of this world, four to five years of age. Or, when sentient beings have accomplished good through thought, speech, and action they may be reborn as a Nirmāṇarati god when their body dissolves and their life ebbs away. Entering that heaven, one is like a child of this world, five to six years of age. Or, when sentient beings have accomplished some good through thought, speech, and action they may be reborn as a Paranirmitavaśavartin god when their body dissolves and their life ebbs away. Entering that heaven, one is like a child of this world, six to seven years of age, just as before. The Buddha said to the bhikṣus:

There are three days of religious observance in the first half of the month. What are the three? They are the eighth, fourteenth, and fifteenth days of the month. Why should the eighth be a day of religious observance? On the eighth day of each month it is customary for the four guardian gods to instruct their messengers,

"May you all travel through the human world

to observe people's conduct, so that we can be informed as to whether they are filial to their parents, respectful to śramaṇas and brāhmaṇas, and obedient to their elders in society, and also whether they adhere religiously to the moral precepts and offer charity to those in need of help. "

After receiving their orders the messengers travel through the human world to investigate in detail whether the people are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help. If they discover that some are neither filial to their parents nor respectful to śramaṇas and brāhmaṇas, nor are they obedient to their elders, observant of the moral precepts, or generous to those in need of help, they return to report, "O great kings, in the world of humans it is indeed very difficult to find any number of those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, 237

134c

and generous to those in need of help.

" On hearing this report the guardian

gods reply,

"A pity. So is this the real state of affairs? Humans have become so corrupt that they diminish our prospects in this celestial life while advancing those of our adversaries, the asuras. "

If the messengers observe that some in this world are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help, however, they return and report,

"O great kings, in the world of humans

we have witnessed many who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of moral precepts, and generous to those in need of help. " On hearing this report the

guardian gods say,

"Splendid, it is a pleasure to hear this! People who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help increase the sense of well-being that we enjoy in this celestial life, while weakening that of the asuras.

"

Why should the fourteenth be a day of religious observance? On the fourteenth day of each month it is customary for the four guardian gods to instruct their crown princes,

"May you all travel through the human

world to observe people's conduct so that we can be informed as to whether they are filial to their parents, respectful to śramaṇas and brāhmaṇas, and obedient to their elders in society, and also whether they adhere religiously to the moral precepts and offer charity to those in need of help. "

After receiving their orders, their crown princes travel through the human world to investigate in detail whether people are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help. If they discover that many are neither filial to their parents nor respectful to śramaṇas and brāhmaṇas, nor are they obedient to their elders, observant of the moral precepts, or generous to those in need of help, the crown princes return to report,

"O great kings, in the world of humans it is indeed very difficult to find any number of those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help. " On hearing

this report the guardian gods reply,

"A pity. So is this the real state of

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affairs? Humans have become so corrupt that they will diminish our prospects in this celestial life while advancing those of our adversaries, the asuras.

"

If the crown princes observe that some in this world are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help, however, they return to report,

"O great kings, in the world of humans

we have witnessed many who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help.

" On hearing this report

the guardian gods say,

"Splendid, it is a pleasure to hear this! People who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help increase the sense of well-being that we enjoy in this celestial life, while weakening that of the asuras.

" Because of this, the fourteenth

day of the month is held as a day of religious observance. Why should the fifteenth be a day of religious observance? On the fifteenth day it is customary for the four guardian gods to travel themselves through the human world to observe people's conduct and to inform Śakra as to whether they are filial to their parents, respectful to śramaṇas and brāhmaṇas, and obedient to their elders in society, and also whether they adhere religiously to the moral precepts and provide charity to those in need of help.

If they discover, however, that not many in the human world are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help, the four guardian gods return to Sudharma Hall and report to Śakra, lord of the gods,

"O lord, in the world of humans it is indeed very difficult to find any number of those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help.

" Hearing this report, the

Trāyastriṃśa gods exclaim,

"A pity. So is this the real state of affairs?

Humans have become so corrupt that they will diminish our prospects in this celestial life, while advancing those of our adversaries, the asuras. "

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If the four guardian gods observe that people in this world are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help, however, they return to Śakra, lord of the gods, to report, "O lord,

in the world of humans we have witnessed many who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help. "

Hearing this report, the Trāyastriṃśa gods exclaim in delight, "Splendid!

Humans who are filial to their parents, respectful to śramaṇas and brāhmaṇas, obedient to their elders, observant of the moral precepts, and generous to those in need of help increase the sense of well-being that we enjoy, while weakening that of the asuras.

" Because of this, the fifteenth

day of the month is held as a day of religious observance. At that moment, wishing to renew the gods' delight, Śakra uttered the following verse:

Those who keep the eighth, fourteenth, and fifteenth As days of religious observance

Are to be considered identical to me.

The Buddha said to the bhikṣus:

Even though this verse was uttered by Śakra, lord of the gods, it should not be generally accepted, nor is it a good teaching. I consider it to be inappropriate. Why? Indra, lord of the gods, has yet to exhaust desire, hatred, and delusion. He is not yet free from the sorrow and suffering of birth, old age, illness, and death. I assert that he has not separated himself from the source of suffering.

If, however, any of my disciples eliminate the destructive force of his defilements (sāsrava), perfectly terminating them, and accomplish all that must be done to discard burdens, acquire advantage, and exhaust all attachment to the forms of existence, thus realizing complete liberation [from the state of suffering], he would then be entitled to utter the same verse: Those who keep the eighth, fourteenth, and fifteenth As days of religious observance

Are to be considered identical to me.

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The Buddha said to the bhikṣus:

When such a disciple utters the verse it should be accepted as a good teaching, and I consider it to be appropriate. Why? Because that disciple has exhausted desire, hatred, and delusion and is free from the sorrow and suffering of birth, old age, illness, and death. I assert that he is liberated from the source of suffering.

The Buddha continued his discourse to the bhikṣus:

The houses and residences where people live are all, without exception, occupied by spirits. [Certainly] there is no house or residence where no spirit abides. Spirits are invariably there in every street and crossroads, in butcher shops as well as cemetery mounds, leaving no places [where there are no spirits] at all. Now, insofar as a spirit dwells in a certain place, its name is derived from that place of attachment. Some spirits obtain their names from the names of individual humans. Others obtain their names from the names of villages, cities, countries, or regions, or mountains, rivers, [and so on]. The Buddha said to the bhikṣus:

All trees, even the smallest [whose trunk is only] the size of an axle, are possessed by guardian spirits. There is no tree whatsoever that is without a residing spirit. Each and every man or woman, from the very beginning, has a guardian spirit who keeps watch [over them] throughout their lifetime. When their death approaches, it is their guardian spirit who takes hold at the end of their life.

The Buddha said to the bhikṣus:

If a heretic should say,

"Venerables, if you suppose that every man or

woman, from the beginning of life, has a guardian spirit who keeps watch [over them] throughout their lifetime, and when their death approaches it is that guardian spirit who takes hold at the end of their life, I would like to ask: Why does it happen that some people are troubled by their [guardian] spirits, while others are not at all influenced by them?" If a heretic should say this, you should reply as follows: "Some people commit wrongs. Influenced by wrong, inverted views, they commit offenses against 241

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the ten norms [of conduct]. Such people, whether a hundred or a thousand of them altogether, have only a single guardian spirit to look out for all of them. Just as a herd of sheep or cattle, a hundred or a thousand in number, likewise has only one shepherd to guard them—it is like that. Committing wrongs, influenced by wrong and inverted views, one has only partial protection from a guardian spirit, as one of a hundred or a thousand. On the other hand, if one does good deeds, and if upholding right views and believing in right action he or she complies with the ten norms of conduct, that person will be protected by a hundred or a thousand guardian spirits. Just as the king of a country or his minister is protected by a hundred or a thousand guards, those who engage in good behavior and comply with the ten norms of conduct are watched over by a hundred or a thousand guardian spirits. It is because of these different causal conditions that some people are troubled by spirits while others are not at all influenced by them. "

The Buddha said to the bhikṣus:

The people of Jambudvīpa people exceed [the capabilities of] the people of [Apara]godānīya in three respects. What are the three? First, since they are valiant and endowed with [good] memory, they are able to create karmic actions. Second, since they are valiant and endowed with [good] memory, they are able to concentrate on the practice of austerity. Third, since they are valiant and endowed with [good] memory, they are able to contribute to the appearance of the Buddha in their land. In these three ways, the people of Jambudvīpa are considered superior to the people of [Apara] godānīya. The people of [Apara]godānīya, however, exceed [the capabilities of] the people of Jambudvīpa in three respects. What are the three? First, they possess many more head of cattle. Second, they possess many more sheep. Third, they possess many more precious jewels. In these three ways, the people of [Apara]godānīya are considered superior to the people of Jambudvīpa.

The people of Jambudvīpa also exceed [the capabilities of] the people of Pūrvavideha in three respects. What are the three? First, since they are valiant and endowed with [good] memory, they are able to create karmic actions. Second, since they are valiant and endowed with [good] memory, they are able to concentrate on the practice of austerity. Third, since they 242

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are valiant and endowed with [good] memory, they are able to contribute to the appearance of the Buddha in their land. In these three ways, the people of Jambudvīpa are considered superior to the people of Pūrvavideha. The people of Pūrvavideha, however, exceed [the capabilities of] the people of Jambudvīpa in three respects. What are the three? First, their land is vast and expansive. Second, their land is magnificent. Third, their soil is exceedingly rich. In these three ways, the people of Pūrvavideha are considered superior to the people of Jambudvīpa.

The people of Jambudvīpa also exceed [the capabilities of] the people of Uttarakuru in three respects. What are the three? First, since they are valiant and endowed with [good] memory, they are able to create karmic actions. Second, since they are valiant and endowed with [good] memory, they are able to concentrate on the practice of austerity. Third, since they are valiant and endowed with [good] memory, they are able to contribute to the appearance of the Buddha in their land. In these three ways, the people of Jambudvīpa people are considered superior to the people of Uttarakuru. The people of Uttarakuru, however, exceed [the capabilities of] the people of Jambudvīpa in three respects. What are the three? First, they have no family possessions and thus little to which to become attached. Second, they have no personal possessions. Third, they have a life span of precisely one thousand years. In these three ways, the people of Uttarakuru people are considered superior to the people of Jambudvīpa. The people of Jambudvīpa also exceed [the capabilities of] hungry ghosts (pretas) in the same three ways, whereas the hungry ghosts [are superior to] the people of Jambudvīpa in three ways. What are the three? First, their life span; second, their physical stature; and third, their tolerance of others' actions. In these three ways, they are considered superior to the people of Jambudvīpa. The people of Jambudvīpa also exceed [the capabilities of] nāgas and garuḍas in the same three ways, whereas the latter [are superior to] the people of Jambudvīpa in three ways. What are the three? First, their life span; second, their physical stature; and third, their palaces. In these three ways, they are considered superior to the people of Jambudvīpa. The people of Jambudvīpa also exceed [the capabilities of] the asuras in the same three ways, whereas the asuras [are superior to] the people of Jambudvīpa in three ways. What are the three? First, 243

136a

they possess grand and lofty palaces; second, they possess [grand] palatial furnishings and embellishments; and third, their hygiene and cleanliness. In these three ways, they are considered superior to the people of Jambudvīpa. The people of Jambudvīpa also exceed [the capabilities of] the four guardian gods in the same three ways, whereas the four guardian gods [are superior to] the people of Jambudvīpa in three ways. What are the three? First, their life span; second, their attractiveness; and third, the variety of pleasures they experience. In these three ways, they are considered superior to the people of Jambudvīpa. The people of Jambudvīpa also exceed [the capabilities of] the gods of the Trāyastriṃśa, Yama, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin Heavens in the same three ways, whereas those gods [are superior to] the people of Jambudvīpa in three ways. What are the three? First, their life span; second, their attractiveness; and third, the variety of pleasures they experience. In these three ways, they are considered superior to the people of Jambudvīpa. The Buddha said to the bhikṣus:

There are twelve kinds of sentient beings in the realm of desire. What are the twelve? They are (1) hell beings, (2) animals, (3) hungry ghosts, (4) humans, (5) asuras, (6) the guardian gods, (7) the Trāyastriṃśa gods, (8) the Yama gods, (9) the Tuṣita gods, (10) the Nirmāṇarati gods, (11) the Para nir mita vaśavartin gods, and (12) the evil ones (Pāpīyas). There are twenty-two kinds of sentient beings in the realm of form: (1) the Brahmakāyika gods, (2) the Brahmapurohita gods, (3) the Brahmagaṇa gods, (4) the Mahā brahmā gods, (5) the Ābhāsvara gods, (6) the Parīttābha gods, (7) the Apramāṇābha gods, (8) Ābhā, (9) the Śubha gods, (10) the Parīttaśubha gods, (11) the Apramāṇaśubha gods, (12) the Śubhakṛtsna gods (13) the Anabhraka gods, (14) the Parītta gods, (15) the Apramāṇa gods (16) the Bṛhatphala gods, (17) the Asaṃjñi gods (18) the Avṛha gods, (19) the Atapa gods, (20) the Sudṛśa gods, (21) the Sudarśana gods, and (22) the Akaniṣṭha gods. There are four kinds of sentient beings in the formless realm: (1) the Ākāśajñā gods, (2) the Vijñānajña gods, (3) the Ākiṃcanajña gods, and (4) the Naivasaṃjñānāsaṃjñāyātana gods.

The Buddha said to the bhikṣus:

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There are four great divinities. What are the four? They are the gods of (1) earth, (2) water, (3) wind, and (4) fire. The goddess of earth once mistakenly thought,

"There is no water, wind, or fire in [my domain of the] earth. " I

immediately went to her and said,

"Is it true that you think there is no

water, wind, or fire in the earth?" The earth goddess replied, "Yes, there

is no water, wind, or fire in the earth.

" I then said,

"You should not think

that there is no water, wind, or fire in the earth and ground. Why? Because there is water, there is wind, and there is fire in the earth. It is only because of the great number of elements in the earth and ground that it is identified with its [own] name.

"

The Buddha continued:

I continued to teach the earth goddess, gradually removing her wrong views. She was encouraged, helped, and delighted with the doctrine of charity, the doctrine of morality, and the doctrine of rebirth in heaven, and learned to shun desires as temptations into foul and impure conduct. She began to perceive the defilements of passion (kāmānāṃ kleśa) as the obstacle, and I commended the path of distancing oneself from both pleasure and suffering as the necessary and best [means to salvation]. I observed then that her mind had become calm, open, receptive, and ready to be educated. So, in accordance with the rule followed by all buddhas, I expounded on her behalf the [Four] Noble Truths of suffering (āryaduḥkha-satya), the cause of suffering (ārya-duḥkha-samudaya-satya), the cessation of suffering (ārya-duḥkha-nirodha-satya), and the necessary path of cessation (ārya-duḥkha-nirodha-gāminī-mārga-satya). Then, with pure and genuine faith, like white cloth that can easily be dyed any color, the earth goddess separated herself from all her defilements and acquired indisputable insight (ārya-dharma-cakṣus-viśuddha) into the nature of the Dharma. Realizing the Dharma as she visualized it, she resolved to abide in the right path (niyata-vyavasthita) without any retrogression, and realized the state of fearlessness (vaiśāradyaor abhaya). She then said to me,

"Now I humbly take refuge in the Buddha, Dharma, and Sangha. May Your Holiness grant me permission to become a lay devotee. From this moment until the end of life I will refrain from taking life, I will refrain from taking what is not given, I will refrain from immoral sexual 245

136b

conduct, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants.

"

The Buddha continued:

Once, when the water goddess mistakenly thought,

"There is no earth,

wind, or fire in [my domain of] water,

" the earth goddess immediately

went to her and said,

"Is it true that you think there is no earth, wind, or fire in water?" The [water] goddess replied,

"Yes, there is no earth, wind,

or fire in water.

" The earth goddess then said,

"You should not think that

there is no earth, wind, or fire in water. Why? Because there is earth, there is wind, and there is fire in water. It is only because of the great number of elements in water that it is identified with its [own] name. "

The earth goddess then continued to teach the water goddess, gradually removing her wrong views. She was encouraged, helped, and delighted with the doctrine of charity, the doctrine of morality, and the doctrine of rebirth in heaven, and learned to shun desires as temptations into foul and impure conduct. She began to perceive the defilements of passion as the obstacle and to understand the path of distancing oneself from both pleasure and suffering as the necessary and best [means to salvation]. The earth goddess then observed that the mind of the water goddess had become calm, open, receptive, and ready to be educated. Then, in accordance with the rule followed by all buddhas, the earth goddess expounded on her behalf the [Four] Noble Truths of suffering, the cause of suffering, the cessation of suffering, and the necessary path of cessation. Then with pure and genuine faith, like white cloth that can easily be dyed any color, the water goddess separated herself from all her defilements and acquired indisputable insight into the nature of the Dharma. Realizing the Dharma as she visualized it, she resolved to abide in the right path without any retrogression, and realized the state of fearlessness. The water goddess then said to the earth goddess,

"Now I humbly take refuge in the Buddha,

Dharma, and Sangha. May I be permitted to become a lay devotee in the right Dharma. From this moment until the end of life I will refrain from taking life, I will refrain from taking that which is not given, I will refrain from immoral sexual conduct, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants.

"

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The Buddha said to the bhikṣus:

Once, when the fire goddess mistakenly thought,

"There is no earth, water,

or wind in [my domain of] fire,

" the earth and water goddesses immediately

went to her and said,

"Is it true that you think there is no earth, water, or wind in fire?" The fire goddess replied,

"Yes, there is no earth, water, or

wind in fire.

" The earth and water goddesses then said,

"You should not

think that there is no earth, water, or wind in fire. Why? Because there is earth, there is water, and there is wind in fire. It is only because of the great number of elements in fire that it is identified with its [own] name. "

The earth and water goddesses then continued to teach the fire goddess, gradually removing her wrong views. She in turn was encouraged, helped, and delighted with the doctrine of charity, the doctrine of morality, and the doctrine of rebirth in heaven, and learned to shun desires as temptations into foul and impure conduct. She began to perceive the defilements of passion as the obstacle, and to understand the path of distancing oneself from both pleasure and suffering as the necessary and best [means to salvation]. The earth and water goddesses then observed that the mind of the fire goddess had become calm, open, and receptive, ready to be educated. Then, in accordance with the rule followed by all buddhas, they expounded on her behalf the [Four] Noble Truths of suffering, the cause of suffering, the cessation of suffering, and the necessary path of cessation. Then with pure and genuine faith, like white cloth that can easily be dyed any color, the fire goddess separated herself from all her defilements and acquired indisputable insight into the nature of the Dharma. Realizing the Dharma as she visualized it, she resolved to abide in the right path without any retrogression and realized the state of fearlessness. The fire goddess then said to the earth and water goddesses,

"Now I humbly take refuge

in the Buddha, Dharma, and Sangha. May I be permitted to become a lay devotee in the right Dharma. From this moment until the end of life I will refrain from taking life, I will refrain from taking that which is not given, I will refrain from immoral sexual conduct, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants. "

The Buddha said to the bhikṣus:

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Once, when the wind goddess mistakenly thought,

"There is no earth,

water, or fire in [my domain of] wind,

" the goddesses of earth, water, and

fire immediately went to her and said,

"Is it true that you think there is

no earth, water, or fire in wind?" The wind goddess replied, "Yes, there

is no earth, water, or fire in wind.

" The three other goddesses said to the

wind goddess,

"You should not think that there is no earth, water, or fire in wind. Why? Because there is earth, there is water, and there is fire in wind. It is only because of the great number of elements in wind that it is identified with its [own] name.

"

The goddesses of earth, water, and fire then continued to teach the water goddess, gradually removing her wrong views. She was encouraged, helped, and delighted with the doctrine of charity, the doctrine of morality, and the doctrine of rebirth in heaven, and learned to shun desires as temptations into foul and impure conduct. She began to perceive the defilements of passion as the obstacle and to understand the path of distancing oneself from both pleasure and suffering as the necessary and best [means to salvation]. The three goddesses then observed that the mind of the wind goddess had become calm, open, and receptive, ready to be educated. Then, in accordance with the rule followed by all buddhas, they expounded on her behalf the [Four] Noble Truths of suffering, the cause of suffering, the cessation of suffering, and the necessary path of cessation. Then with pure and genuine faith, like white cloth that can easily be dyed any color, the wind goddess separated herself from all her defilements and acquired indisputable insight into the nature of the Dharma. Realizing the Dharma as she visualized it, she resolved to abide in the right path without any retrogression and realized the state of fearlessness. Then the wind goddess said to the goddesses of earth, water, and fire,

"Now I humbly take refuge

in the Buddha, Dharma, and Sangha. May I be permitted to become a lay devotee in the right Dharma. From this moment until the end of life I will refrain from taking life, I will refrain from taking that which is not given, I will refrain from immoral sexual conduct, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants. From this moment I will disturb no one and will treat everyone with benevolence. "

The Buddha said to the bhikṣus:

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There are four kinds of clouds. What are the four? They are (1) white, (2) black, (3) red, and (4) pink. White clouds are permeated by earth elements; black clouds are permeated by water; red clouds are permeated by fire; and pink clouds are permeated by wind. Clouds are found ten, twenty, thirty, forty, or [even] four thousand li[high], except at the beginning and end of an eon (kalpa), when they rise as high as Ābhāsvara Heaven. There are four kinds of lightning. What are the four? The lightning of the eastern region is called Bodily Light; that of the southern region is called Difficult to Damage; that of the western region is called Flowing Fire; and that of the northern region is called Steady Light. How and why does lightning occur in the midair clouds? At times, Bodily Light touches Difficult to Damage. At times, Bodily Light touches Flowing Fire. At times, Bodily Light touches Steady Light. At times, Difficult to Damage touches Steady Light. At times, Difficult to Damage touches Flowing Fire. At times, Difficult to Damage touches Bodily Light. At times, Flowing Fire touches Steady Light. Because of these occurrences, lightning arises in the midair clouds. Again, how and why does thunder occur in the midair clouds? At times, the earth element touches the water element in midair. At times, the earth element touches the fire element in midair. At times, the earth element touches the wind element in midair. At times, the water element touches the fire element. At times, the water element touches the wind element. Because of these occurrences, thunder resounds through midair. The soothsayer of rain considers that there are five factors affecting rainfall. This means that one cannot predict the arrival of rain with any certainty and will likely remain troubled. What are the five factors? (1) When thunder and lightning in the clouds lead to a prediction of rain, the clouds are consumed by overwhelming fire and no rain issues. (2) When thunder and lightning in the clouds lead to a prediction of rain, a great storm arises and blows all the clouds away. (3) When thunder and lightning in the clouds lead to a prediction of rain, the asuras gather all the floating clouds within the confines of the ocean, leaving the predictor [of rainfall] anxious and troubled. (4) When thunder and lightning in the clouds lead to a prediction of rain, the master of clouds and that of rain, being undisciplined, indulge in sexual conduct that does not allow the rain to fall, leaving the predictor [of rainfall] anxious and troubled. (5) When thunder 249

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and lightning in the clouds lead to a prediction of rain, the heavens do not release the rain because people are undisciplined, unrighteous, wanton, and influenced by avarice, jealousy, misery, and wrong views. Because of this, the predictor [of rainfall] is left anxious and troubled. These are the five factors that allow no soothsayer to know or predict the coming of rain with any certainty.

Article 9: Three Disasters

The Buddha said to the bhikṣus:

There are four kinds of events that occur over an immeasurably long period of time, which cannot be measured in days, months, or years. What are they? (1) When disasters [continually] occur, portending the destruction of the world, the intervening period is immeasurably long and cannot be enumerated in days, months, or years. (2) When this world has finally been destroyed, the intervening period, a vast emptiness in the absence of the world, is immeasurably long and cannot be enumerated in days, months, or years. (3) When heaven and earth first appear and begin to be formed, the intervening period is immeasurably long and cannot be enumerated in days, months, or years. (4) When heaven and earth have taken form, the period of the world's constant, indestructible presence is immeasurably long and cannot be enumerated in days, months, or years. These four periods are immeasurably long and cannot be enumerated in years. The Buddha said to the bhikṣus:

There are three kinds of disasters in this world. What are they? (1) Disaster by fire, (2) disaster by water, and (3) disaster by wind. With these disasters, know that there are upper limits with respect to the regions affected, namely, (1) Ābhāsvara Heaven, (2) Śubhakṛtsna Heaven, and (3) Bṛhatphala Heaven. Disasters by fire can reach as far as Ābhāsvara Heaven and no farther. Disasters by water can reach as far as Śubhakṛtsna Heaven and no farther. Disasters by wind can reach as far as Bṛhatphala Heaven and no farther. What is a disaster caused by fire? Every person in the world was once fully engaged in practicing the right Dharma, abiding therein without deviation, and they naturally adhered to the ten norms of conduct. One 250

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person, while adhering to these norms, attained the second meditative state of absorption and [suddenly] ascended in midair to continue on the path of disciples (śrāvakayāna), the path of heaven, and the path of Brahmā. In a distinct voice, he said,

"O Venerables, you must know that there is

no awareness of an object or of any subjective action, only [overwhelming] joy and bliss as the second state of absorption emerges—joy and bliss are the second state of concentration!" When the others heard him, they looked up and said,

"Very well. Very well, sir. Will you expound for our sake the path that leads to this second state of absorption in which no awareness of an object or any subjective action remains?" The practitioner responded to their request, expounding the path that leads to the state of absorption without awareness of either object or subject.

Hearing this exhortation, the people of this world decided to attain the second meditative state of absorption, and when their bodies dissolved and their lives came to an end they were born in Ābhāsvara Heaven. Then all the sentient beings whose transgressions had been fully expiated in the hell realms were reborn in the human world, and they too took up the practice leading to the second meditative state of absorption; when their bodies dissolved and their lives came to an end they were born in Ābhā svara Heaven. In a similar manner, sentient beings who had been in the animal realm or in the realms of the hungry ghosts, the asuras, the four guardian gods, the Trāyastriṃśa gods, the Yama gods, the Nirmāṇarati gods, the Paranirmitavaśavartin gods, and [the gods of] Brahmā Heaven all came to be reborn in the human world after their lives ended in their respective realms. They too took up the practice leading to the second meditative state of absorption, and upon the dissolution of their bodies and the end of life they were born in Ābhāsvara Heaven. Because of this causal nexus, when the hell realms ended so did the realms of the [hungry] ghosts, the asuras, and so on, up to Brahmā Heaven. In other words, as the end of the world approached all the residents of the hells had already died, followed by the deaths of all the animals. When all the animals had died, the deaths of all the hungry ghosts followed. When all the ghosts were dead, the deaths of all the asuras followed. When the asuras were all dead, the deaths of the four guardian gods followed. When the four guardian gods [and their retainers] were all dead, 251

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the deaths of the Trāyastriṃśa gods followed. When the Trāyastriṃśa gods were all dead, the deaths of the Yama gods followed. When the Yama gods were all dead, the deaths of the Tuṣita gods followed. When the Tuṣita gods were all dead, the deaths of the Nirmāṇarati gods followed. When the Nirmāṇarati gods were all dead, the deaths of the Paranirmitavaśavartin gods followed. When the Paranirmitavaśavartin gods were all dead, the deaths of the Brahmā gods followed. When the Brahmā gods were all dead, only then did all the humans die, as there were no sentient beings left. When all the humans had died, no one remained. The world was about to be destroyed, an incipient disaster. Soon there was no rain and each and every [blade of] grass, plant, and tree withered away. The Buddha said to the bhikṣus:

As a result, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements (skandhas) that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After an indeterminate length of time a great black storm blew up, violently agitating the ocean. The entire body of water, to a depth of eightyfour thousand yojanas, was pulled apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of fortytwo thousand yojanas above the ground for two consecutive days. Now, when the sun heats the world by shining continuously for two days, all the water that remains in gutters and drain spouts, small brooks and streams, wherever it may be, bakes and evaporates without exception. The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After some time, another great black storm blew up, violently agitating the ocean. The entire body of water, to a depth of eighty-four thousand 252

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yojanas, was pulled apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of forty-two thousand yojanas above the ground for three consecutive days. Now, when the sun heats the world by shining continuously for three days, all the water in large rivers, such as the Gaṅgā (Ganges), Yamunā, Poluo, Aciravatī, Amoqie, Sindhu, and Gushe, wherever [such rivers] may be, bakes and evaporates without exception. Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After some time, another great black storm blew up, violently agitating the ocean. The entire body of water, to a depth of eighty-four thousand yojanas, was pulled apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of forty-two thousand yojanas above the ground for four consecutive days. Now, when the sun heats the world by shining continuously for four days, all the spring-fed water that pools in utpala, kumuda,or puṇḍarīkalotus ponds, as well as every other pond measuring fifty yojanas in length and breadth or less, and which collects in lakes such as Sifangyan, the great Anavatapta, and the great Sudarśana, wherever [such ponds and lakes] may be, bakes and evaporates without exception. Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After some time, another great black storm blew up, violently agitating the ocean. The entire body of water, to a depth of eighty-four thousand yojanas, was pulled apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of forty-two thousand yojanas above the ground for five consecutive days. Now, when the sun heats the world by shining continuously for five days, all the water in the great ocean gradually shrinks, receding [from the shore] by as much as seven hundred yojanas. Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on 253

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which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

The water in the great ocean continued to shrink and its depth dropped from seven hundred yojanas to six hundred, four hundred, and still further, until it reached a depth of one hundred yojanas. Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical complexes that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it.

"

Then the water in the great ocean water evaporated even further, and its depth went from seven yojanas to six, five, and on down, until it was only one yojanadeep.

The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical complexes that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After that, the water in the great ocean continued to evaporate, going from a depth of seven tālatrees, to six, five, and on down, until it was only as deep [as the height] of a single tālatree.

The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

Then the ocean water became rapidly shallower, going from the height of seven human beings to six, five, four, three, two, one, and then it dropped to the level of a person's waist, then the knee, and finally the ankle. 254

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The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

Finally the ocean became only a wet patch on the ground, as if dampened by a spring rainshower. That shrank to a few tiny puddles, like those left by a cow urinating, until all the water evaporated, leaving nothing into which one could even dip a finger.

The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical complexes that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

After an indeterminate length of time, another great black storm arose, violently churning up the ocean floor down to a depth of eighty-four thousand yojanas. All of the sandy [ocean floor] was blown apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of forty-two thousand yojanas above the ground for six consecutive days. Now, when the sun heats the world by continuously shining for six days, the four continents and the eighty thousand mountains and mountain ranges, along with Mount Sumeru, all begin to smolder. Just as when a potter stokes a fire to heat the clay, so does the sun's heat build up over six days.

The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

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After some time, another great black storm arose, violently churning up the ocean floor down to a depth of eighty-four thousand yojanas. The sandy sea floor was all blown apart and split in two. The sun, entering its palace on the mid-slope of Mount Sumeru, hovered at a height of fortytwo thousand yojanas for seven consecutive days. Now, when the sun heats the world by shining continuously for seven days, the four continents and the eighty thousand mountains and mountain ranges, along with Mount Sumeru, all catch fire. Just as when a potter heats the kiln [by stoking a fire into] intense flames, so does the sun's heat build up over seven days. The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

The four continents and the eighty thousand mountains and mountain ranges, along with Mount Sumeru, were all consumed in fiery flames. In the same way, the celestial palaces of the four guardian gods, the Trāyastriṃśa gods, the Yama gods, the Tuṣita gods, the Nirmāṇarati gods, the Para nirmita vaśavartin gods, and the Brahmā gods were all consumed by fiery flames. "

The Buddha said to the bhikṣus:

Because of this, you must realize that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

With the four continents and everything up to [the world of] the Brahmā gods in flames, the fire was caught by the wind and blown higher toward Ābhā svara Heaven. Terrified by the sight of the flames, the offspring of the Ābhāsvara gods clamored,

"Ah, what is that?" The older gods explained

to the young ones,

"Don't be afraid. A fire like that was blown this way once before but it stopped short before reaching us.

" It is also because

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they recall having seen the fire approaching that they are called the Ābhā svarasmṛti gods. With the four continents and everything up to [the world of] the Brahmā gods in flames, Mount Sumeru steadily shrank as it burned, losing hundreds and thousands of yojanas from its lofty height until it finally completely collapsed, with nothing remaining.

The Buddha said to the bhikṣus:

Because of this, you must understand that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

When the destruction of the earth, the four continents, Mount Sumeru, and everything up to [the world of] the Brahmā gods was finished, not even a single bit of ash remained. Because of this, you must understand that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical complexes that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it.

"

When you see the earth [completely] consumed by fire and all the water dispersed by the wind, you will understand that "everything impermanent is bound for decay and destruction; hence there is nothing on which one can hold to or rely. The psychophysical complexes that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and liberation from it. "

The Buddha said to the bhikṣus:

During the disaster by fire, hundreds of varieties of plants, grasses, and trees withered and died because there was no rainfall. Only those who have personally witnessed this and known these events can believe it. All the water, not only on the surface of the earth but also the groundwater, had been exhausted as has been described, as was the layer of wind below the water. 257

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Only those who have personally witnessed this and known these events can believe it. The foregoing is [an account of] the disaster caused by fire. How is it possible to recover from fire? After some time, a great black cloud appeared in the sky. As it rose to Ābhāsvara Heaven, rain poured down like drops from a spinning wheel for incalculable hundreds of thousands of years. The water gradually accumulated, its volume expanding for incalculable hundreds of thousands of yojanas. When it reached Ābhāsvara Heaven the four powers of wind arose to hold up that mass of water. What are the four winds? They are steady wind, supporting wind, immovable wind, and firm wind. In time, as the water level gradually diminished by hundreds of thousands of yojanas and retreated further by incalculable hundreds of millions of yojanas [from the previous level], four great gusts of wind, called sāṃkhya,blew from the four corners of the mass of water, shaking it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of celestial palaces richly adorned with the seven kinds of treasure. Thus the residential palaces of the Brahmakāyika gods came into being.

[Now] as the water level continued to diminish by incalculable hundreds of millions of yojanas, four great gusts of wind, called sāṃkhya,blew from the four corners of that mass of water, shaking it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of celestial palaces richly adorned with the seven kinds of treasure. Thus the residential palaces of the Paranirmitavaśavartin gods came into being. [Again,] as the water level continued to diminish by incalculable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya, blew from the four corners of that mass of water, shaking it violently and creating great thunderous waves that cascaded and broke in towering sheets of white water. The sparkling foam that shot into the air instantly solidified into the forms and structures of celestial palaces richly adorned with the seven kinds of treasure. Thus the residential palaces of the Nirmāṇarati gods came into being. 258

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[Again,] as the water level continued to diminish by incalculable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya, blew from the four corners of that mass of water, shaking it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of celestial palaces richly adorned with the seven kinds of treasure. Thus the residential palaces of the Tuṣita gods came into being.

[Again,] as the water level continued to diminish by incalculable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya, blew from the four corners of that mass of water, shaking it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of celestial palaces richly adorned with the seven kinds of treasure. Thus the residential palaces of the Yama gods came into being.

[Again,] as the water level continued to diminish by incalculable hundreds of thousands of yojanas, the sparkling foam on the surface of the water was six hundred eight thousand yojanas deep and the vastness of that body of water was limitless. Just as springwater flows out with bits of foam on its surface, that vast body of water carried [potential] forms and structures on its surface.

How did Mount Sumeru come into being? Sudden gusts of wind blew the sparkling foam into piles, creating a mountain six hundred eight thousand yojanas high and eighty-four thousand yojanas long and wide, consisting entirely of the four precious materials of gold, silver, quartz, and lapis. How did the palaces of the asuras come into being? After the creation of Mount Sumeru, [similar] gusts of wind blew over the great ocean and from out of the sparkling foam around the mountain great palatial structures came into being on all four sides, each extending eighty thousand yojanas long and wide. These structures instantly became palatial buildings richly adorned with the seven kinds of treasure.

Again, how did the palaces of the four guardian gods come into being? [Similar] gusts of wind blew the water of the great ocean halfway up the 259

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side of Mount Sumeru, forty-two thousand yojanas high, and out of that mass of sparkling foam came palaces richly adorned with the seven kinds of treasure. This is how the palaces of the four guardian gods came into being.

Again, how did the palaces of the Trāyastriṃśa gods come into being? [Similar] gusts of wind blew the sparkling foam over the summit of Mount Sumeru, instantly forming celestial palaces richly adorned with the seven kinds of treasure.

Again, how did Mount Khadira come into being? [Similar] gusts of wind blew the sparkling foam into a mound not far from Mount Sumeru, and it instantly became a mountain composed of precious materials. That mountain reached down to a depth of forty-two thousand yojanas beneath the ground and was forty-two thousand yojanas long and wide, of limitless vastness, and its variegated colors came from combinations of the seven kinds of treasure. This is how Mount Khadira came into being. Again, how did Mount Yisha come into being? [Similar] gusts of wind blew the sparkling foam into a mound not far from Mount Khadira, and it instantly became a mountain composed of precious materials that was twenty-one thousand yojanas high and twenty-one thousand yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. From similar causes, a mound of sparkling foam not far from Mount Yisha became Mount Shuchen, twelve thousand yojanas high and twelve thousand yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. This is how Mount Shuchen came into being.

Then [similar] gusts of wind blew the sparkling foam into a mound not far from Mount Shuchen, and it became Mount Abanni, six thousand yojanas high and six thousand yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. This is how Mount Abanni came into being. Then [similar] gusts of wind blew the sparkling foam into a mound not far from Mount Abanni, and it became Mount Milin, three thousand yojanas high and three thousand yojanas long and wide, of limitless vastness, with 260

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variegated colors created by combinations of the seven kinds of treasure. This is how Mount Milin came into being.

Then [similar] gusts of wind blew the sparkling foam into a mound not far from Mount Milin, and it became Mount Binito, twelve hundred yojanas high and twelve hundred yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. This is how Mount Binito came into being.

Then [similar] gusts of wind blew the sparkling foam into a mound not far from Mount Binito, and it became Mount Diaofu, six hundred yojanas high and six hundred yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. This is how Mount Diaofu came into being. Then [similar] gusts of wind blew the sparkling foam into a mound not far from Mount Binito, and it became Mount Jinganglun, three hundred yojanas high and three hundred yojanas long and wide, of limitless vastness, with variegated colors created by combinations of the seven kinds of treasure. This is how Mount Jinganglun came into being. How did the single lunar palace and the seven palaces of the sun appear? [Similar] gusts of wind blew the sparkling foam into piles that instantly became the single palace of the moon and the seven palaces of the sun. Blown by a dark cloud, they returned to their original locations [in the sky]. Thus the palaces of the sun and the moon came into being. Then [similar] gusts of wind blew on the sparkling foam to instantly create the four continents and the eighty thousand territories under heaven. This how the four continents and eighty thousand territories came into being. Then [similar] gusts of wind blew the sparkling foam to instantly create Mount Dajinganglun, one hundred sixty-eight thousand yojanas in height, length, and width, of limitless vastness, composed of solid diamond that cannot be shattered. This is how the great diamond mountain came into being.

Now after some time, clouds began to appear and spread in the sky. Rain poured down like drops from a spinning wheel, and the water inundated the four continents to a depth equal to the height of Mount Sumeru. Then gusts of wind blew and created deep depressions in the ground, 261

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which filled with salty water and became the oceans. This is how the four great oceans came into being.

There are three reasons given for the saltiness of seawater. What are the three? First, clouds spontaneously appeared and filled the sky as far as Ābhāsvara Heaven, pouring down rain all around. The rain washed over the celestial palaces and thoroughly cleansed everything under the sky, from the palaces of the Brahmakāyika gods, the Paranirmitavaśavartin gods, and the Yama gods to the four continents and the eighty thousand mountains and mountain ranges, including Mount Sumeru. This water collected all the dirty, pungent, and briny scum from the cleansing and washed it downstream to the ocean, forming a single uniform saltiness. This is how seawater became salty. Second, there was once a great sage who cast a spell over the ocean to make its water salty enough for humans to be unable to drink. Because of this, seawater is salty. Third, many creatures live in the ocean, some as large as one or two hundred yojanas in size, a few up to seven hundred yojanas, and all of these creatures take in and expel the same water, which contains all the waste material from their bodies. Because of this, seawater is salty. The foregoing is [an account of] the disaster caused by fire.

The Buddha spoke to the bhikṣus:

What is the disaster caused by water? Once every person in the world was fully engaged in practicing the right Dharma, abiding therein without deviation, and they naturally adhered to the ten norms of conduct. One person, while adhering to these norms, attained the third meditative state of absorption and [suddenly] ascended in midair to continue on the path of disciples, the path of heaven, and the path of Brahmā. In a distinct voice, he said,

"O venerables, you must know that joy disappears in the third state of concentration, leaving only overwhelming bliss—bliss alone is the third state of concentration!" When the others heard him, they looked up and said,

"Very well. Very well, sir. Will you expound for our sake the path that leads to the state of absorption where there is no joy but bliss alone?" The practitioner responded to their request, expounding the path that leads to the third meditative state of absorption that transcends the feeling of joy.

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Hearing this exhortation, all the people of the world decided to attain the third meditative state of absorption, and when their bodies dissolved and their lives came to an end they were born in Śubhakṛtsna Heaven. Then all the sentient beings whose transgressions had been fully expiated in the hell realms were reborn in the human world, and they too took up the practice leading to the third meditative state of absorption, and when their bodies dissolved and their lives came to an end, they were born in Śubha kṛtsna Heaven. In like manner, sentient beings who had been in the animal realm or the realms of the hungry ghosts, the asuras, the four guardian gods, the Trāyastriṃśa gods, the Yama gods, the Nirmāṇarati gods, the Para nir mita vaśavartin gods, and the [gods of the] Brahmā and Ābhāsvara Heavens all came to be born in the human world after their lives came to an end in their respective realms. They too took up the practice leading to the third meditative state of absorption, and upon the dissolution of their bodies at the end of their lives, they were born in Śubha kṛtsna Heaven. In this manner, no one remained in the hell realms, or in the animal realm, or in the realms of the hungry ghosts, the asuras, the four guardian gods, and so on up to the world of the Ābhāsvara gods. In other words, as the end of the world approached all the residents of the hells had already died, followed by the deaths of all the animals. When the animals were all dead, the deaths of all the hungry ghosts followed. When the ghosts were all dead, the deaths of all the asuras followed. When the asuras were all dead, the deaths of the four guardian gods followed. When the four guardian gods [and their retainers] were all dead, the deaths of the Trāyastriṃśa gods followed. When the Trāyastriṃśa gods were all dead, the deaths of the Yama gods followed. When the Yama gods were all dead, the deaths of the Tuṣita gods followed. When the Tuṣita gods were all dead, the deaths of the Nirmāṇarati gods followed. When the Nirmāṇarati gods were all dead, the deaths of the Paranirmitavaśavartin gods followed. When the Paranirmitavaśavartin gods were all dead, the deaths of the Brahmā gods followed. When the Brahmā gods were all dead, only then did the deaths of the Ābhāsvara gods occur, followed by the deaths of all the humans. And when the humans were all dead no one remained. The world was about to be destroyed, an incipient disaster. 263

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After an indeterminate length of time, a great black cloud loomed in the sky. As it rose to Śubhakṛtsna Heaven hot rain began to fall all around. The steaming water fell on the heavenly worlds and boiled them away, leaving no residue. The palaces of the Ābhāsvara gods were totally destroyed, just as when ghee is thrown into a fire nothing remains. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it.

"

Then the [steaming] rain fell on the palaces of the Brahmakāyika gods and boiled them away, leaving no residue. Next, the rain drenched the palaces of the Paranirmitavaśavartin gods, the Nirmāṇarati gods, the Tuṣita gods, and the Yama gods, one after another, boiling them all away and leaving no residue, like ghee thrown into a fire. Then the deluge fell on the four continents as well as all the mountains and mountain ranges of the eighty thousand territories, together with Mount Sumeru, boiling them away and leaving no residue, like ghee thrown into a fire. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it.

"

Then the [steaming] water boiled away the earth, leaving no residue. The layer of water beneath the ground was gone and the wind below that water was gone too. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it. "

The Buddha said to the bhikṣus:

[You have heard that] the celestial palaces of the Śubhakṛtsna gods were boiled away, leaving no residue. Only those who have witnessed it and known these events themselves can believe it. The celestial palaces of the 264

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Brahmakāyika gods, too, were boiled away, totally extinguished, and so on, down to the water beneath the ground and the wind below it, all gone, as has been described. Only those who have witnessed it and known these events themselves can believe it. The foregoing is [an account of] the disaster caused by water. How is it possible to recover from water? After some time, a great black cloud appeared in the sky, spreading through space. As it rose to Śubhakṛtsna Heaven, rain poured down like drops from a spinning wheel for uncountable hundreds of millions of years. The water gradually accumulated, eventually reaching Śubhakṛtsna Heaven. Now the four powers of wind arose to hold up that mass of water. What are the four winds? They are a steady wind, a supporting wind, an immovable wind, and a firm wind. In time, as the water level gradually diminished by uncountable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya, blew up from the four corners of the mass of water, agitating it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of the palaces of the Ābhāsvara gods, richly adorned with the seven kinds of treasure. Thus the celestial palaces of the Ābhāsvara gods came into being.

[Now] as the water level continued to diminish by uncountable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya,blew up from the four corners of the mass of water, agitating it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of the palaces of the Brahmakāyika gods, richly adorned with the seven kinds of treasure. In this manner, [the process of creation] proceeded down to the appearance of ocean water with its uniform saltiness, exactly like the recovery after the disaster caused by fire.

The Buddha said to the bhikṣus:

What is the disaster caused by wind? Once every person in the world was fully engaged in practicing the right Dharma, abiding therein without deviation, and they naturally adhered to the ten norms of conduct. One 265

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person, adhering to these norms, attained the fourth meditative state of absorption, a pure and genuine consolidation of mindfulness, and [suddenly] ascended in midair to continue on the path of disciples, the path of heaven, and the path of Brahmā. In a distinct voice, he said, "O venerables, you must know that the fourth state of absorption is a pure and genuine consolidation of mindfulness.

" When the others heard him, they

looked up and said,

"Very well. Very well, sir. Will you expound for our

sake the path that leads to the state of absorption where a pure and genuine mindfulness is consolidated?" The practitioner responded to their request, expounding the path that leads to the fourth meditative state of absorption where a pure and genuine mindfulness is consolidated. Hearing this exhortation, the people of this world decided to attain the fourth meditative state of absorption, and when their bodies dissolved and their lives came to an end they were born in Bṛhatphala Heaven. Then all the sentient beings whose transgressions had been fully expiated in the hell realms were born again in the human world, and they too took up the practice leading to the fourth meditative state of absorption, and when their bodies dissolved and their lives came to an end they were born in Bṛhatphala Heaven. In a similar manner, sentient beings who had been in the animal realm or in the realms of the hungry ghosts, the asuras, the four guardian gods, and so on, up to the Śubhakṛtsna gods, all vacated their respective worlds and were reborn in the human world. All the residents of the hells had already died, followed by the deaths of all the animals. When the animals were all dead, the deaths of all the hungry ghosts followed. When the ghosts were all dead, the deaths of all the asuras followed. When the asuras were all dead, the deaths of the four guardian gods followed. When the four guardian gods [and their retainers] were all dead, one after another followed in the same manner, all the way to the deaths of the Śubhakṛtsna gods. When these gods were all dead, the deaths of all the humans followed. And when the humans were all dead no one remained. The world was about to be destroyed, an incipient disaster.

After an indeterminate length of time, a great wind called mahāsāṃkhya gathered, reaching as far as Bṛhatphala Heaven. It stormed in all directions and blew down the palaces of the Śubhakṛtsna and Ābhāsvara gods. Those 266

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celestial structures were hurled together and blown into bits, just as if a strongman had seized two implements made of copper and smashed them together, producing an explosion. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it. "

Then the wind assaulted the palaces of the Brahmakāyika and the Paranirmitavaśavartin gods. Those celestial structures too were hurled together and blown into bits, just as if a strongman had seized two implements made of copper and smashed them together, producing an explosion. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence, there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it. "

Next, the wind assaulted the palaces of the Nirmāṇarati, the Tuṣita, and the Yama gods. Those celestial structures were also hurled together and blown into bits, just as if a strongman had seized two implements made of copper and smashed them together, producing an explosion. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it. "

After that, the wind ravaged the four continents and the eighty thousand territories, blowing the mountains and maintain ranges, together with Mount Sumeru, one hundred thousand yojanas into space. Those mountains were hurled together and blown into bits, just as if a strongman had picked up rice bran and scattered it in the air. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilement are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it.

"

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Then the wind blew away the ground and drained the water beneath the ground and depleted the wind below the water. Because of this, you must know that "everything impermanent is bound for decay and destruction; hence there is nothing that one can hold to or rely on. The psychophysical elements that perdure through the influence of one's defilements are to be abhorred. You must seek the path of transcendence out of this world and deliverance from it.

"

The Buddha said to the bhikṣus:

[You have heard that] the celestial palaces of the Śubhakṛtsna and the Ābhāsvara gods were hurled together and blown into bits. Only those who have witnessed it and known these events themselves can believe it. If anyone wishes to believe that the water beneath the ground was drained and the wind below the water depleted, he must himself witness it and know it directly. The foregoing is [an account of] the disaster caused by wind.

How is it possible to recover from wind? After some time, a great black cloud appeared in the sky, spreading through space. As it rose to Bṛhatphala Heaven, rain poured down like drops from a spinning wheel for uncountable hundreds of millions of years. The water gradually accumulated, eventually reaching Bṛhatphala Heaven. Now the four powers of wind arose to hold up that mass of water. What are the four winds? They are a steady wind, a supporting wind, an immovable wind, and a firm wind. In time, as the water level gradually diminished by uncountable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya,blew up from the four corners of the mass of water, agitating it violently and creating great thunderous waves that cascaded and broke in towering sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of the palaces of the Śubhakṛtsna gods, richly adorned with the seven kinds of treasure. Thus the celestial palaces of the Śubhakṛtsna gods came into being.

[Now] as the water level continued to diminish by uncountable hundreds of thousands of yojanas, four great gusts of wind, called sāṃkhya,blew up from the four corners of the mass of water, agitating it violently and creating great thunderous waves that cascaded and broke in towering 268

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sheets of whitewater. The sparkling foam that shot into the air instantly solidified into the forms and structures of the palaces of the Ābhāsvara gods, richly adorned with the seven kinds of treasure. In this manner, [the process of creation] proceeded down to the appearance of ocean water with its uniform saltiness, exactly like the recovery after the disaster caused by water. The foregoing is [an account of] the disaster caused by wind. Altogether, the three disasters are called the threefold cycle. Article 10: Celestial Wars

The Buddha said to the bhikṣus:

In ancient times, the heavenly gods engaged in armed battles with the asuras. Śakra, lord of the gods, assembled the Trāyastriṃśa gods and said, "Let us go to fight the asuras. If we are victorious, make sure to capture Vimalacitra, the asurageneral, bind him in five chains and bring him to Sudharma Hall. I want to see him.

"

After receiving these commands, the Trāyastriṃśa gods readied their armor. At the same time, the leader of the asuras, Vimalacitra, gave his orders,

"Now let us go to fight them. If we are victorious, capture Śakra, bind him in five chains, and bring him to Saptaparṇa Hall. I want to see him.

" After receiving these commands, the asuras readied their armor. Then the gods and the asuras met on the battlefield and fought each other. The gods were victorious and the asuras withdrew.

The leader of the asuras, Vimalacitra, was captured, and the Trāyastriṃśa gods bound him in chains and brought him to Sudharma Hall, where he was given to Śakra, lord of the gods. As he looked around him, the asurageneral saw the attractions of a celestial life and reflected, "This

place is so extraordinary. What would be the point of returning to the asuras' palace?" As soon as he formulated this thought, the five chains fell away and images of the pleasures to be gained through the five senses appeared before him. Whenever his thoughts returned to his palace among the asuras, however, the five chains reappeared, the objects of his pleasure disappeared at once, and he found himself back in bondage. In effect, the leader of the asuras was more tightly bound than he would have been by the devil's own spell. Those who become obsessed with 269

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themselves are likely bound by the devil. Those who never become caught up in themselves are likely free of the devil's bondage. To consider sensation (vedanā) as proof that one exists is bondage. Being attached to sensation is bondage. Believing that the self exists is bondage. Believing that the self does not exist is bondage. Believing that material objects (sarūpa) exist is bondage. Believing that material objects do not exist is bondage. Believing that material objects both exist and do not exist is bondage. Believing that the self forms ideas is bondage. Believing that the self does not form ideas is bondage. Believing that the self forms and does not form ideas is bondage. The self is the main issue, the thorn and the infection. Therefore, wise and saintly disciples (śrāvakas) realize that the self has become the main problem, the thorn and the infection. One must abandon the idea of a self and adhere to practicing non-self in order to see that the habitual discriminations that one makes between oneself and others are caused by a lack of discipline and constitute the greatest burden. Whether one views a contingent phenomenon (i.e., causally produced) as having a reality of its own (self) or no reality, or a material form (sarūpa) of its own or no form, or its own concept or no concept—in all cases, the conviction that a contingent phenomenon exists is the main problem, the thorn and the infection. Because of this, wise and saintly disciples regard the compounding of phenomena as the chief difficulty, the thorn and the infection. Hence, forsaking the realm of phenomena, they adopt the transcendent practice. The Buddha said to the bhikṣus:

Once, when the heavenly gods were at war with the asuras, Śakra, lord of the gods, assembled the Trāyastriṃśa gods and said,

"Let us go fight the

asuras. If we are victorious, make sure to capture Vimalacitra, the asura general, bind him in five chains, and bring him to Sudharma Hall. I want to see him.

" After receiving these commands, the Trāyastriṃśa gods readied their armor. At the same time, the leader of the asuras, Vimalacitra, gave his orders,

"Now let us go fight them. If we are victorious, capture Śakra, bind him with five chains, and bring him to Saptaparṇa Hall. I want to see him.

" After receiving these commands, the asuras readied their armor. Then the gods and the asuras met on the battlefield and fought each other. The gods were victorious and the asuras withdrew.

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The leader of the asuras, Vimalacitra, was captured, and the Trāyastriṃśa gods bound him in chains and brought him to Sudharma Hall, where he was given to Śakra, lord of the gods. When Indra, lord of the gods, appeared and made his way to the central platform in the hall, the asurageneral shouted at him with many abusive terms. Indra's attendant looked at his lord and asked: Lord of the gods, what are you afraid of? Does your hesitation show

Condescension or weakness [to the asura]? How can you listen to the foul words That the asurageneral says

To your face directly?

Śakra, lord of the gods, immediately composed a verse in reply: The asurais helpless and powerless, I have no reason to fear him. How can one who possesses wisdom Argue with anyone so unworthy? The attendant responded:

If you don't punish that fool's stupidity now, You will face more insults later That will only become harder to abide. You should let him taste your cudgel And then correct his own insolence. The lord of the gods again composed a verse in reply: As I say, a wise person should never dispute with a fool. While the foolish aim words of abuse, Still the wise tolerate them in silence And thereby win them over.

Then the attendant said to Śakra, lord of the gods: Your lordship's silence seems to come from a fear Of besmirching the dignified attitude of the wise, Yet that stupid one assumes it is from weakness. Unable to measure his own strength, 271

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That fool believes he is your equal. Already as good as dead, he demands a fight to the death, Hoping you will flinch like a bull withdrawing. Śakra then composed a verse in reply: That fool, with no knowledge or insight, Imagines that I am terrified

When I consider the object of highest importance Is expressing the virtue of silent patience. The worst vice of all is to pile anger upon anger When the best fight is to control oneself, Instead of inflaming anger with anger. There are two grounds for one's conduct, Either for oneself or for the sake of others. Many who dispute over a suit

Will consider they have won the case When one refrains from responding. [Again,] there are two grounds for one's conduct, Either for oneself or for the sake of others. Those who refrain from dispute May be regarded as ignorant and foolish, But one who is endowed with real strength Can tolerate those with the least strength. That strength is the highest and best part of patience. While fools think they are strong, Their strength is not at all real. Those who possess the strength of patience, Understanding how it must be expressed, Have strength indeed that no one can counter. The Buddha said to the bhikṣus: You must not think that the lord of the gods of that time was someone else. The Śakra of that time was indeed myself. I was engaged in practicing patience then and refrained from intemperate acts. I also was sure to praise those who could hold fast and persevere. If those who are endowed with 272

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knowledge and insight wish to propagate the path I teach, they must practice the virtue of silent patience and not engage in any form of dispute. The Buddha said to the bhikṣus: Once, long ago, when the Trāyastriṃśa gods fought with the asuras, Śakra, lord of the gods, said to the king of the asuras, "Why must we always

keep our weapons ready for further belligerence and hostility? Why must we argue and fight? Now, let us conduct our arguments on the grounds of ethics and morality and thereby determine who has won and who has lost.

" Citra, the leader of the asuras, replied, "Then we will set our weapons aside and stop our disputes. But who will determine which side has won or lost?" The lord of the gods said, "Let us just engage in debate. There are some on your side, as well as those on mine, who are endowed with the wisdom to know who has won and lost. "

The leader of the asuras then said, "Please go first and state your position in verse. " The lord of the gods replied, "You are a former resident of heaven. You should speak first. " Then the asuraCitra at once composed a verse:

If you don't punish the fool's stupidity now, You will face more insults later That will only become harder to abide. You should let him taste your cudgel And then correct his own insolence. When Citra finished his verse, the asuras in attendance were greatly delighted and loudly proclaimed that the statement was good. The gods in attendance all remained silent. Then the asuraleader said to Śakra, "Please compose your verse now. " At once, the lord of the gods gave his verse for the sake of the asuras: As I say, a wise person should never dispute with a fool. While the foolish aim words of abuse, Still the wise tolerate them in silence. And thereby win them over.

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When Śakra finished his verse, all the Trāyastriṃśa gods were delighted and proclaimed in loud voices that the statement was good. The asuras, however, remained silent. Then the lord of the gods said to Citra, "Please

compose your next verse.

" The asuraleader composed the following verse: Your lordship's silence seems to come from a fear Of besmirching the dignified attitude of the wise. Yet that stupid one assumes that it is from weakness. Unable to measure his own strength, That fool believes he is your equal. Already as good as dead, he demands a fight to the death, Hoping you will flinch like a bull withdrawing. When Citra finished his verse, the asuras leapt and danced in delight, proclaiming that the statement was excellent. The Trāyastriṃśa gods all remained silent. The asuraleader then said to Śakra, "Please compose

your next verse.

" The lord of the gods uttered this verse: That fool, with no knowledge or insight, Imagines that I am terrified

When I consider the object of highest importance Is expressing the virtue of silent patience. The worst vice of all is to pile anger upon anger When the best fight is to control oneself, Instead of inflaming anger with anger. There are two grounds for one's conduct, Either for oneself or for the sake of others. Many who dispute over a suit

Will consider they have won the case When one refrains from responding. [Again,] there are two grounds for one's conduct, Either for oneself or for the sake of others. Those who refrain from dispute

May be regarded as ignorant and foolish, But one who is endowed with real strength Can tolerate those with the least strength. 274

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That strength is the highest and best part of patience. While fools think they are strong,

Their strength is not at all real,

Those who possess the strength of patience,

Understanding how it must be expressed,

Have strength indeed that no one can counter.

When Śakra finished his verse, the Trāyastriṃśa gods all leapt and danced in delight, loudly proclaiming that it was good. The asuras who were present remained silent. The two groups, gods and asuras, withdrew after a while and conversed among themselves,

"The verses of the asura

leader constitute an offense because they harp on fighting and arguing, reinforce feelings of injury and resentment, and stir up an appetite for revenge by any means; thus they further embed the root cause of existence in the three spheres. On the other hand, the verses of the lord of the gods do not convey anything offensive. His teaching does not harp on fighting and arguing, or reinforce feelings of injury and resentment, or stir up an appetite for revenge by any means; thus they tend to terminate the root cause of existence in the three spheres. The teaching of the lord of the gods can therefore be deemed good, whereas that of the asuraleader must be deemed deficient.

" This is how the Trāyastriṃśa gods were victorious and the asuras defeated.

The Buddha said to the bhikṣus:

You must not think that the lord of the gods of that time was someone else. The Śakra of that time was indeed myself. It was at that time that I won over the band of asuras through gentle words. The Buddha continued:

Once long ago, when the Trāyastriṃśa gods fought with the asuras, things turned such that the asuras were victorious and the gods defeated. Śakra, lord of the gods, fled in haste, riding a chariot endowed with thousandspoked wheels. During his escape he saw a bird's nest on top of an anpoluo tree with two chicks in it. At once, he said to his charioteer: 275

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I see two chicks on that tree,

Turn around to avoid colliding with it.

I might have to pay the consequences,

But we must not injure those birds.

Upon hearing his command, the charioteer stopped at once. The chariot was now exposed to the oncoming asuras. Seeing the chariot stop, the asuras said to each other,

"It is Śakra who is in the chariot with the thousand-spoked wheels. He has turned around to face us. He must want to fight. Don't attack him.

" The asuras withdrew. On that day, the Trāyastriṃśa gods were victorious when the asuras withdrew. The Buddha said to the bhikṣus:

You must not think that the lord of the gods of that time was someone else. The Śakra of that time was indeed myself. I was then extending compassion to as many sentient beings as I could. O bhikṣus, since you have all renounced domestic life and begun practicing the truths of my religion, you must elevate your sense of compassion and extend it to everyone. The Buddha continued:

Once long ago, when the Trāyastriṃśa gods fought with the asuras, the gods were victorious when the asuras withdrew. Śakra, lord of the gods, returned to his palace from the campaign and built an additional pavilion that extended one hundred yojanas from east to west in length and sixty yojanas wide from north to south. He named it Paramārtha. The pavilion contained one hundred halls, and in each hall were seven raised platforms for seven maidens, each with her own attendant. Śakra, lord of the gods, did not worry about the cost. The maidens were amply provided with garments, food and drink, and jewels. The cost of the hall, along with that of its construction, was borne through the merit earned by his triumphant campaign against the asuras, and as the pavilion was built after a joyous victory, it was also given the name Pavilion of the Supreme Victor. No building could equal it in grandeur in all the thousand worlds, so it was called the Paramount Pavilion.

The Buddha said to the bhikṣus:

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Once long ago, the king of the asuras was seized by jealousy: "I wield the power of command and my supernormal powers are not few in number. Yet the sun and the moon and the Trāyastriṃśa gods always abide above me, freely moving over my head. How can I conquer the sun and moon and make them my earrings, revolving as I wish?" His anger was intense. He thought of the asurageneral Chuida, and at once the latter became aware,

"Rāhu is calling me. We must ready our armor.

" He ordered his

attendants to gather their weapons and rode out in his chariot accompanied before and after by the asuralegions. When he reached the king of the asuras, he took his place to one side.

Again, the king of the asuras thought of the asurageneral Shemoli, and at once the latter became aware,

"Rāhu is calling me. We must ready

our armor.

" He ordered his attendants to gather their weapons and rode out in his chariot accompanied before and after by the asuralegions. When he reached the king of the asuras, he took his place to one side. Again, the king of the asuras thought of the asurageneral Vimalacitra, and at once the latter became aware,

"Rāhu is calling me. We must ready

our armor.

" He ordered his attendants to gather their weapons and rode out in his chariot accompanied before and after by the asuralegions. When he reached the king of the asuras, he took his place to one side. Again, the king of the asuras thought of his minister Asurin, and at once the latter became aware,

"Rāhu is calling me. We must ready our

armor.

" He too ordered his attendants to gather their weapons and rode out in his chariot accompanied before and after by the asuralegions. When he reached the king of the asuras, he took his place to one side. Again, the king of the asuras thought of the minor asuraleaders, and at once the latter became aware,

"Rāhu is calling me. We must ready our

armor.

" They immediately gathered their weapons and led their legions to the king of the asuras, where they took their places to one side. Then Rāhu, king of the asuras, prepared his weapons, donned his armor, and rode out in his chariot to lead the hundreds of thousands of asuralegions to battle. By this time, the nāgakings Nanda and Upananda had encircled Mount Sumeru with their bodies seven times for defense, shaking the hills and valleys, unleashing rain from an increasingly overcast sky, and slapping the ocean surface with their tails to send the water high 277

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over the top of Mount Sumeru. The Trāyastriṃśa gods thought, "The

clouds are growing, rain is falling, the ocean is stirring, and the waves are reaching us here. This can only mean that the asuras are coming. "

Now the asuras met a host of nāgas from the ocean, innumerable myriads in heavy armor and carrying pikes, bows and arrows, spears and lances, and daggers and swords. When the battle commenced the nāga soldiers pursued the enemy as far as the grounds of the asurapalace when they had the advantage, but when they were obliged to withdraw they did not return to their own palace but proceeded at once to report to the garuḍas: "The asuras are on their way to fight the gods. When we tried to block them, they continued to push through. Now you must sharpen your weapons and get ready to fight with us against the asuras. "

Hearing this report, the garuḍas gathered their weapons, donned heavy armor, and joined the nāgas to battle against the asuras. When they had the advantage they pursued the asuras as far as the grounds of the enemy palace, but when they were obliged to withdraw they did not return to their own palace but proceeded at once to report to the Chihua demigods: "The asuras are on their way to fight the gods. When we tried to block them, they continued to push through. Now you must sharpen your weapons and get ready to fight with us against the asuras. "

Hearing this report, the Chihua demigods gathered their weapons, donned heavy armor, and joined the garuḍas and nāgas to battle against the asuras. When they had the advantage they pursued the asuras as far as the grounds of the enemy palace, but when they were obliged to withdraw they did not return to their own palace but proceeded at once to report to the Changle demigods,

"The asuras are on their way to fight the

gods. Although we tried to block them, they continued to push through. Now you must sharpen your weapons and fight with us against the asuras. "

Hearing this report, the Changle demigods gathered their weapons, donned heavy armor, and joined the Chihua [demigods], garuḍas, and nāgas to battle against the asuras. When they had the advantage they pursued the asuras as far as the grounds of the enemy palace, but when they were obliged to withdraw they did not return to their own palace but proceeded at once to report to the four guardian gods: "The asuras are on their way to fight the gods. Although we tried to block them, they continued 278

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to push through. Now you must sharpen your weapons and get ready to fight with us against the asuras.

"

Hearing this report, the four guardian gods gathered their weapons, donned heavy armor, and joined the innumerable hosts battling the asuras. When they had the advantage they pursued the asuras as far as the grounds of the enemy palace, but when they were obliged to withdraw they did not return to their own palace but proceeded at once to Sudharma Hall to report to Śakra and the Trāyastriṃśa gods,

"The asuras are on their way

to fight you. Although we tried to block their way, they have had the advantage. Now, sirs, you must gather your weapons and join us in fighting the "

asuras.

Now the lord of the gods called one of his attendants and told him, "Carry this message to the gods of the Yama, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin Heavens. Tell them,

'The asuras, with innumerable

legions, have come to fight. The gods of all the heavens must now gather their weapons and join us in fighting the asuras.

'"