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

The attendant conveyed the message from Śakra to the Yama gods and so on, as far as the gods of Paranirmitavaśavartin Heaven. Hearing the message, the Yama gods gathered their weapons, donned heavy armor, and rode out in their chariots, accompanied by innumerable myriads of hosts, to establish their camp on the east side of Mount Sumeru. The Tuṣita gods gathered their weapons, donned heavy armor, and rode out in their chariots, accompanied by innumerable myriads of hosts, to establish camp on the south side of Mount Sumeru. The Nirmāṇarati gods, meanwhile, assembled their armies and established camp on the west side of Mount Sumeru, while the Paranirmitavaśavartin gods assembled their armies and established camp on the north side of Mount Sumeru. Then Śakra, lord of the gods, thought of the Trāyastriṃśa gods, and at once the latter became aware,

"Śakra is calling us. We must prepare ourselves as quickly as possible. " Accordingly, they ordered their armies to

ready their weapons and rode in their chariots, accompanied before and after by innumerable myriads of gods, to the palace of the lord of the gods and took their places to one side. Śakra then thought of the remaining gods of Trāyastriṃśa Heaven, and at once the latter became aware, "Lord

Śakra is calling us. We must prepare ourselves as quickly as possible. "

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They ordered their armies to ready their weapons and rode in their chariots, accompanied before and after by innumerable myriads of gods, to the palace of the lord of the gods and took their places to one side. Then the lord of the gods thought of Viśvakarman and at once the latter became aware,

"The lord of the gods is calling me. I must present myself before him.

" Immediately he stood before Śakra.

Finally, the lord of the gods gathered his weapons and put on his armor. He rode on the head of Viśvakarman, accompanied before and after by innumerable gods, demigods, and spirits, out from his celestial palace to do battle with the asuras. His armies were armored and well equipped with axes and hatchets, pikes and swords, bows and arrows, halberds and longhandled halberds, lassos, and other weapons, all embellished with the seven kinds of treasure. They attacked the asuras fiercely, but the sharp points and edges of their weapons only touched [the asuras'] bodies without injuring them. The asuraarmies also wielded axes and hatchets, pikes and swords, bows and arrows, halberds and long-handled halberds, throw nets and other weapons, and they attacked the gods fiercely without injuring them. The heavenly gods and the asuras battled out of desire, and their actions were expressed in this manner because of the cause of their desire. Article 11: Three

Medium-length Eons

The Buddha said to the bhikṣus:

There are three medium-length eons. What are they? The first is the eon of warfare. The second is the eon of famine. The third is the eon of pestilence. What is the eon of warfare? People of these times originally have a life span of forty thousand years. This later decreases to twenty thousand years, and again to ten thousand years. It further becomes one thousand years, then five hundred years, three hundred, then two hundred. Now people live to be around one hundred years of age. After this, human life spans will further decrease, down to ten years. Young women will be betrothed five months after being born.

All the delicacies of the age, such as ghee, honey, sugar, sorghum, and so forth, will naturally disappear. The five grains will not grow; instead 280

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all there will be is tares. In these times such luxurious fabrics as brocade, fine silk, cotton, and linen will all become unavailable. All there will be is rough textiles and straw clothes.

In these times the earth will produce nothing but thorns, horseflies, hornets, vipers, and venomous insects. Gold, silver, beryl, the seven precious metals, gems, and jewels will naturally be buried underground. The only thing there will be is rocks and sand; the world will be teeming with filth. In these times sentient beings will do nothing but exacerbate the ten kinds of unwholesome behavior. No one will ever even hear mention of the ten kinds of wholesome behavior. There won't even be mention of the word "wholesome"; how could there be such a thing as wholesome behavior? During these times people do not respect their parents, nor do they respect their teachers. Those who do evil are allowed to make offerings. Their respect [for unwholesome behavior] is like the way present-day people love and obey their parents and respect their teachers, and those who do good are the ones who are able to make offerings. The respect of the people [of this eon] is such that those who do evil are able to make offerings. When the people of these times die they fall into rebirth as animals, the same way that present-day people are able to be reborn in a heaven. When they see each other the people of these times harbor venomous thoughts, thinking only of killing each other. They are just like a hunter who on seeing a herd of deer thinks only of killing them, without one wholesome thought. These people are like this. Desiring only to kill each other, they give rise to not a single wholesome thought. During these times the earth is covered with ravines, valleys, mountains, and hills—there is no level ground. In these times, people cower in fear and their hair stands on end when others approach them. In these times, people are menaced by swords seven days a week. They grasp hold of plants and trees, tiles and stones, trying to fashion anything into a sword. The swords are so sharp that they cut anything they brush up against, and so people continuously injure each other. Living among them the wise see this continual warfare and run away in fear, hiding in the mountains among steep precipices where there are no other people. Hiding themselves away for seven days, they spontaneously say,

"I do not harm others, so

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others should not harm me.

" During those seven days they survive on

grasses and roots. After seven days, they return from the mountains. Then a person happens to see someone else. Elated, he says, "I see a

living person! I see a living person!" Just like parents who have been long separated from their only child, they jump with joy, unable to control themselves. The person [who has just emerged from the mountain hideout] is the same way—jumping for joy, unable to control himself. During these times the people cry with each other seven days of the week, and then for another seven days they amuse each other with games, joyfully congratulating each other. When these people die they all fall into the hells. Why? Because they have always harbored anger and have inflicted harm upon each other. They lack compassion and kindness. This is the eon of warfare. The Buddha said to the bhikṣus:

What is the eon of famine? During these times people move around lawlessly. Under the influence of wrong views and cognitive distortions they carry out the ten kinds of unwholesome behavior. Because of this unwholesome behavior, the heavens offer no rain and all the plants wither and die. The five grains do not mature, remaining as mere stalks. What is famine? In these times, just to survive, people scrape the fields, roads, and highways for garbage and chaff. This is famine. Furthermore, in times of famine people survive by collecting skeletons in the roads, the markets, the slaughter houses, and burial grounds; they boil them down and drink the broth. This is called famine of starvation.

Furthermore, during an eon of famine the five cultvated grains become extinct, changing into ordinary plants. During these times people gather the blossoms [of these ordinary plants], boil them down, and drink the broth. Furthermore, in times of famine, when the blossoms of plants drop off they become buried under the ground. People survive in these times by digging up the ground to get these blossoms and boiling them down for consumption. This is called the "famine of [surviving on nothing but] plants.

" During these times, when people die they fall into rebirth as hungry ghosts. Why? Because people who live during the eon of famine continually harbor avarice, having no inclinations toward generosity. They 282

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do not care to share, nor do they think about the trouble they cause for others. This is the eon of famine.

The Buddha said to the bhikṣus:

What is the eon of pestilence? During these times people cultivate the right Dharma and right views, not mistaken views. While the people are fully carrying out the ten kinds of wholesome behavior, spirits come from other realms. These spirits are unruly and debauched, and they are unable to protect people. These spirits from other realms harass the people of this world. They beat them and flog them, sapping their vitality, causing them to be confused, harassing them and chasing them. It is as if a king had directed his generals to allow brigands from other regions to invade and harass those they are supposed to protect, and the unruly brigands menace towns throughout the country. The spirits from these other realms come and snatch the people of this world, beat them and flog them, sap their vitality, and harass and chase them.

The Buddha said to the bhikṣus:

Even if the spirits of this world are not unruly and debauched, mighty spirits will come from other realms and the spirits of this world will be scared and flee. These powerful spirits will harass the people. They will beat them and flog them, sap their vitality, slaughter them, and drive them away. It is as if a king had banished the generals charged with protecting his citizens. The generals, being pure and honest, are not at all self-indulgent. In another land, however, there are ferocious generals who lead their huge armies to attack the towns and cities, plundering with impunity. Even if the spirits in this world do not dare to be self-indulgent, mighty spirits will come from other realms and the spirits of this realm will flee in fright. Those mighty spirits will harass the people, beat them and flog them, sap their vitality, slaughter them, and drive them away.

People who live during an eon of pestilence are reborn into a heavenly realm when they die. Why? Because people who live during these times have compassion for each other. They continually ask each other, "Are

you sick? Are you well? Are you alright? Are you troubled?" Because of 145a

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this, one is able to be reborn into the heavens. Hence it is called the eon of pestilence.

These are the three medium-length eons.

Article 12: The Original

Conditions of the World

The Buddha said to the bhikṣus:

At the beginning, when this eon began to evolve after the destruction of the previous eon by fire, the remaining sentient beings, having exhausted their predispositional forces, merits, and life spans, died in Ābhāsvara Heaven (i.e., the highest attainable heaven in the second meditative state of absorption) and were reborn in the vast empty space of Brahmā Heaven. They became fond of that abode and wished to be born there again together with other sentient beings. In this way, the [first generation] of sentient beings there had already become attached to that abode. As other sentient beings ended their life in Ābhāsvara Heaven and were reborn in the vast empty space of Brahmā Heaven, those who were already there thought to themselves,

"I am Brahmā, the great Brahmā. By nature I exist, and there is no one who can create me. I am omniscient and control a thousand worlds in which I am the absolutely free presider, for I have the miraculous power of changing forms and bringing them into being. I am the father and mother of all sentient beings.

"

Those who came after the first generation thought to themselves, "Our

predecessor, the first Brahmā, is the king of the Brahmā gods, the great king Brahmā. He has created himself and no one else could create him. He is omniscient and controls a thousand worlds where he is the absolutely free and most honorable presider, receiving no orders from anyone, for he has the miraculous power of changing forms and bringing them into being. He is the father and mother of all sentient beings and we were created by him. " The countenance of the king of the Brahmā gods always resembled that of a youth, so he has been called a youth. When this world was evolving, many sentient beings who had been born in it were reborn in Ābhāsvara Heaven. Once there, they flew in the air using supernormal power, their bodies were luminous, and they naturally subsisted on joy. 284

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They enjoyed a life of happiness and ease, free from all obstructions, and their life span was eternal.

Then this world was engulfed in a great flood and totally inundated. Total darkness in heaven and earth prevailed; neither the sun, moon, or stars shone, and there were no days or nights, no months or years, only total darkness. Later, when the water had changed into solid ground, the heavenly beings who had exhausted their predispositional forces, merits, and life spans died in Ābhāsvara Heaven and were reborn in this new world. Yet they still flew in the air with a supernormal power, their bodies remained luminous, and they continued to subsist on joy and to exist in this new world for some time. Though there were distinctions between male and female, noble and ignoble, and those of higher and lower rank, they had no names to distinguish themselves, and since they were born along with other beings they simply called themselves sentient beings. At that time, out of the compassion of nature, an edible form of clay began to well up and congeal on the ground, like cream turning into butter. The outflow of the edible clay with the texture of raw cheese and a honeylike taste was exactly like that. The second-born sentient beings used their fingers to taste it and once they came to know its taste, they were addicted to its sweetness. The habit spread from one to another with no letup in sight, and soon they were openhandedly partaking of it, scooping it up in big lumps. Other sentient beings observed their behavior and they too began to imitate it; soon their indulgence also turned into addiction. [Before long] the food they were consuming caused their bodies to turn coarse and their luminosity became intermittent. No longer could they fly through the air. There was still no sun or moon, but now the light the sentient beings had brought with them was lost and heaven and earth were as dark as they had been previously. It was no different from how it had been after the flood. After an indeterminate length of time, a great storm blew in, ripping the great ocean apart to a depth of eighty-four thousand yojanas and creating a palace for the sun on the mid-slope of Mount Sumeru. Now the passage of the sun, arising in the east and setting in the west, rotating over heaven and earth, was set. On the second day, when the sun rose in the east and set in the west, some of the sentient beings said, "This is yesterday.

" Others said,

"No, this is not yesterday.

" On the third day, after going

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around Mount Sumeru, the sun arose in the east and set in the west. The sentient beings then said,

"Definitely, this has been one whole day.

" Thus

the length of a day is marked by the reappearance of the previous [sun]light. Because of this, it is called "day.

"

We think of the sun in two ways: (1) as abiding and perpetually traversing, and (2) as the palace [where it abides]. From the palace, all four directions are observable to the farthest distance; hence the palace has a circular shape. The sun is composed, in part, of heavenly gold in which warmth and coldness are mixed, and in part, of glass: (1) the gold is genuine, without admixture, transparent both within and without, and shines its light on the farthest objects; (2) the glass is also genuine, without admixture, transparent within and without, and shines its light on the farthest objects. The palace of the sun is fifty yojanas long and wide. The palace walls, like the thin surface of the ground beneath, resemble the surrounding [seven] lines of trees. The walls are sevenfold and concentric, embellished with seven railings, seven ornamental nets from which seven bells are suspended, and seven lines of trees, all adorned with seven kinds of treasure. The golden wall is endowed 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 gates made of rubies, and the emerald wall with gates adorned with a variety of precious stones. The railings are decorated in a similar way: the golden railing is decorated with silver ropes, the silver railing with golden ropes, the quartz railing with lapis ropes, the lapis railing with quartz ropes, the ruby railing with agate ropes, the agate railing with ropes made of rubies, and the emerald railing with a variety of precious stones. Over these railings are draped ornamental nets, on which various treasures 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 bell made of rubies; and from the emerald net hangs a bell inlaid with various precious stones. The golden trees have silver flowers and fruit. The silver trees have golden flowers and fruit. The quartz trees have lapis flowers and leaves, and the lapis tree has quartz flowers and leaves. The ruby tree has agate flowers and leaves, and the agate tree has flowers and 286

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leaves made of rubies. The emerald tree has flowers and leaves made of various precious stones. Each of the seven walls has four gates, one on each side, and each gateway stands seven stories high and is protected by railings. On top of each wall is a pavilion with a veranda, and each wall encloses a bathing pond and pleasure garden filled with flowers made of precious materials. The walls are surrounded by fruit trees with flowers and leaves shining in variegated hues, exquisite fragrances waft in all directions, and innumerable rare birds sing harmoniously together. The palace of the sun is upheld by five kinds of wind: (1) a wind that maintains, (2) a wind that nurtures, (3) a wind that receives, (4) a wind that changes, and (5) a wind that adjusts. The main pavilion, where the sun god dwells, is composed of genuine gold. It is fifteen yojanas high and endowed with four gates, one on each side, protected by railings. The throne of the sun god, half a yojanalong and wide, is made from the seven kinds of treasure. The seat is pure and as soft to the touch as a heavenly garment. From it the sun god shines his light to illumine the golden pavilion. The light reflecting from this pavilion illumines the entire palace of the sun, and the light reflecting from this palace illumines the four heavens and earths of this world. The life span of the sun god is five hundred years in the celestial scale, and there is no gap in the succession of generations. The palace cannot be destroyed by any event, except at the end of each eon. When the palace of the sun traverses the sky, the sun god makes no effort to accomplish its movement.

"Ever progressing on this steady passage,

" he says,

"I enjoy it as an expression of the five kinds of desire. "

As the palace of the sun continues on its journey, innumerable hundreds of thousands of great heavenly spirits participate in the procession before it. There is no end to pleasure, and the sun relishes its swiftness and urgency. Because of this, the sun god is called Swift and Urgent. From his body one thousand lights emanate, five hundred of which illuminate the world below while the other five hundred shine around him in every direction. Being in possession of an array of one thousand lights is his reward for merit accumulated in past lives. Because of this, the sun god is also called Thousand Lights.

What kind of merit accumulates in one's past? One example is the charity people provide by serving food to śramaṇas and brāhmaṇas or 287

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by rescuing people from destitution with food and drink, articles of clothing, perhaps some medicine or transportation on a vehicle, horse, or elephant, or offering a room to stay in, perhaps in a hotel, or a lamp to see or even mere candlelight. In providing charity, one gives things to others in accordance with their needs, and one should not do it hastily but strive to give what is needed without offending the person, serving in this way as a representative of the saintly disciples who adhere to moral discipline (śīla). Thus, because of innumerable causes and conditions related to experiences of delight in the Dharma and illumination by the light of wisdom, one's mind gradually becomes imbued with a feeling of joy and a spirit of goodness. It is like the kṣatriyaking whose head is anointed with water when he ascends the throne for the first time, filling his mind with supreme joy and a spirit of goodwill. Upon his death, based on these causes and conditions, he is reborn as the sun god and accedes to the palace of the sun, endowed with an array of one thousand lights. Thus the proverb says,

"Good karma results in the acquisition of a thousand lights. "

Why is the sun regarded as the lights of past karma? Suppose that people adhere to the precepts, such as refraining from taking life, refraining from taking that which is not given, refraining from sexual misconduct, refraining from prevarication, refraining from abusive speech, refraining from speaking falsehoods, refraining from flattery, refraining from avarice, refraining from anger, and refraining from holding wrong views. Based on their causes and conditions, they may acquire a mind of joy and goodness. It is like a great bathing pond at the crossroads of a highway: since it is pure and clean, those who have traveled a long distance and who have become extremely tired and thirsty will come to bathe in it, and they will delight in its coolness that brings happiness and joy. It is exactly like the mind of joy and goodness experienced by those who adhere to the ten norms of conduct. After death, they are reborn as the sun god and reside in the palace of the sun, endowed with an array of a thousand lights. Because of this, the sun god is called the Thousand Lights that result from good karma. Sixty kṣaṇas (moments) make up a single laya;thirty layas make up a single muhūrta,and one hundred muhūrtas make up a single upamā. The palace of the sun god goes through the southern sky for six months, each day proceeding thirty li.The most southerly course does not go 288

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beyond the limits of the continent of Jambudvīpa. The course of the sun through the northern sky is exactly parallel to its southern course. Why does the [warmth from the] sun feel hot enough to burn? There are ten reasons. What are the ten? (1) Not far from Mount Sumeru is Mount Khadira, forty-two thousand yojanas high and forty-two thousand yojanas long and wide, with foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the first reason the sun is burning hot. (2) In front of Mount Khadira is Mount Yisha, twenty-one thousand yojanas high and twenty-one thousand yojanas long and wide, with foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the second reason the sun is burning hot. (3) In front of Mount Yisha lies Mount Shuti, twelve thousand yojanas high and twelve thousand yojanas long and wide, possessing foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the third reason the sun is burning hot. (4) In front of Mount Shuti lies Mount Sudṛśa, six thousand yojanas high and all of six thousand yojanas long and wide, possessing foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the fourth reason the sun is burning hot. (5) In front of Mount Sudṛśa lies Mount Masi, three thousand yojanas high and three thousand yojanas long and wide, possessing foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the fifth reason the sun is burning hot. (6) In front of Mount Masi lies Mount Nimi, twelve hundred yojanas high and twelve hundred yojanas long and wide, possessing foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the sixth reason the sun is burning hot. (7) In front of Mount Nimin lies Mount Diaofu, six hundred yojanas high and six hundred yojanas long and wide, with foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the seventh reason the sun is burning 289

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hot. (8) In front of Mount Diaofu lies Mount Jinganglun, three hundred yojanas high and three hundred yojanas long and wide, with foothills that are limitless in extent, all containing the seven kinds of treasure. When the sun illumines this mountain, heat is created by that contact. This is the eighth reason the sun is burning hot. (9) Again, ten thousand yojanas out in space is a celestial palace called the "constellation, " [make endnote

and give more information on this] made entirely from lapis lazuli. When the sun illumines this palace, heat is created by that contact. This is the ninth reason the sun is burning hot. (10) Again, light from the palace of the sun illumines the earth and heat is created by its contact with the ground. This is the tenth reason the sun is burning hot. Then the World-honored One uttered the following verse: On the basis of these ten reasons,

The sun is called Thousand Lights.

The radiance of the sun's shining

Heats [everything upon contact].

This is the Buddha's discourse on the sun.

The Buddha said to the bhikṣus:

Why is the winter palace of the sun so cold and difficult to be near? Though the sun is shining, why is [the temperature] cool? There are thirteen reasons it is cool in winter even though the sun shines. What are the thirteen? (1) There is water between Mount Sumeru and Mount Khadira, an expanse as great as eighty-four thousand yojanas long and wide but of limitless extent. In this lake grow many varieties of water lilies, including the utpala, kumuda, padma, puṇḍarīka,and sugandha.When the sun shines on the flowers, coolness is created by that contact. This is the first reason the sun's light is cool [in winter]. (2) There is water between Mount Khadira and Mount Yisha, an expanse as great as forty-two thousand yojanas long and wide but of limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the second reason the sun's light is cool [in winter]. (3) There is water between Mount Yisha and Mount Shuti, an expanse as great as twenty-one thousand yojanas long and wide but of 290

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limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the third reason the sun's light is cool [in winter]. (4) There is water between Mount Shuti and Mount Sudṛśa, an expanse as great as twelve thousand yojanas long and wide but of limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the fourth reason the sun's light is cool [in winter]. (5) There is water between Mount Sudṛśa and Mount Massu, an expanse as great as six thousand yojanas long and wide but of limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the fifth reason the sun's light is cool [in winter]. (6) There is water between Mount Massu and Mount Nimin, an expanse as great as twelve hundred yojanas long and wide but of limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the sixth reason the sun's light is cool [in winter]. (7) There is water between Mount Nimin and Mount Diaofu, an expanse as great as six hundred yojanas in length and breadth but with limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the seventh reason the sun's light is cool [in winter]. (8) There is water between Mount Diaofu and Mount Jinganglun, an expanse as great as three hundred yojanas long and wide but of limitless extent. In this lake grow many varieties of water plants. When the sun shines on the flowers, coolness is created by that contact. This is the eighth reason the sun's light is cool [in winter]. (9) Again, there are great oceans, rivers, and streams on the continent of Jambudvīpa. When the sun shines on them, coolness is created by its contact with those waters. This is the ninth reason the sun's light is cool [in winter]. (10) Although the continent of [Apara-] godānīya has fewer rivers than Jambudvīpa, it contains many water-related objects. When the sun shines on them, coolness is created by that contact. This is the tenth reason the sun's light is cool [in winter]. (11) Although the continent of Pūrvavideha has fewer rivers than [Apara]godānīya, there are many more bodies of water there. When the sun shines on them, coolness is created by that contact. This is the eleventh reason the sun's light 291

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is cool [in winter]. (12) Although the continent of Uttarakuru has fewer rivers than Pūrvavideha, there are many more bodies of water there. When the sun shines on them, coolness is created by that contact. This is the twelfth reason the sun's light is cool [in winter]. (13) Again, light from the palace of the sun shines on the great ocean, and when the sun shines on it coolness is created by that contact. This is the thirteenth reason the sun's light is cool [in winter].

Then the World-honored One uttered the following verse: On the basis of these thirteen reasons,

The sun is called Thousand Lights.

The sun's shining is clean and cool.

This is the Buddha's discourse on the sun.

The Buddha said to the bhikṣus:

The moon has but a single palace, its roundness waxes and wanes, and its light increases and diminishes. Because of this, the palace of the moon is called Juan. We think of the moon in two ways: (1) as abiding and perpetually traversing, and (2) as the palace [where it abides]. From the palace, all four directions are observable to the farthest distance; hence the palace has a circular shape. The moon is composed, in part, of heavenly silver in which coldness and warmth are mixed, and in part, of lapis lazuli: (1) the silver is genuine, without admixture, transparent both within and without, and shines its light on the farthest objects; (2) the lapis is also genuine, without admixture, transparent within and without, and shines its light on the farthest objects.

The palace of the moon is forty-nine yojanas long and wide. The palace walls, like the thin surface of the ground beneath, resemble the surrounding lines of trees. The walls are sevenfold and concentric, embellished with seven railings, seven ornamental nets from which seven bells are suspended, and seven lines of trees, all adorned with the seven kinds of treasure, with innumerable rare birds singing harmoniously together. The palace of the moon is upheld by five kinds of wind: (1) a wind that maintains, (2) a wind that nurtures, (3) a wind that receives, (4) a wind that changes, and (5) a wind that adjusts. The main pavilion, where 292

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the moon god dwells, is made of genuine lapis. It is sixteen yojanas high and endowed with four gates, one on each side, protected by railings. The throne of the moon god, half a yojanalong and wide, is made from the seven kinds of treasure. The seat is pure and as soft to the touch as a heavenly garment. From it the moon god shines his light to illumine the lapis pavilion. The light shining from this pavilion illumines the entire palace of the moon, and the light shining from this palace illumines the four heavens and earths of this world. The life span of the moon god is five hundred years in the celestial scale, and there is no gap in the succession of generations. The palace cannot be destroyed by any event, except at the end of each eon.

When the palace of the moon traverses the sky, the moon god makes no effort to accomplish its movement.

"Ever progressing on this steady

passage,

" he says,

"I enjoy it as an expression of the five kinds of desire. "

As the palace of the moon continues on its journey, innumerable hundreds of thousands of great heavenly spirits participate in the procession before it. There is no end to pleasure, and the moon relishes its swiftness and urgency. Because of this, the moon god is called Swift and Urgent. From his body one thousand lights emanate, five hundred of which illuminate the world below while the other five hundred shine around him in every direction. Being in possession of an array of one thousand lights is his reward for merit accumulated in past lives. Because of this, the moon god is also called Thousand Lights.

What kind of merit accumulates in one's past? One example is the charity people provide by serving food to śramaṇas and brāhmaṇas or by rescuing people from destitution with food and drink, articles of clothing, perhaps some medicine or transportation on a vehicle, horse, or elephant, or a room to stay in, perhaps in a hotel, or a lamp to see or even mere candlelight. In providing charity, one gives things to others in accordance with their needs, and one should not do it hastily but strive to give what is needed without offending the person, serving in that way as a representative of the saintly disciples who adhere to moral discipline. Thus, because of innumerable causes and conditions related to experiences of delight in the Dharma and illumination by the light of wisdom, one's mind gradually becomes imbued with a feeling of joy and a spirit of goodness. 293

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It is like the kṣatriyaking whose head is anointed with water when he ascends the throne for the first time, filling his mind with supreme joy and a spirit of goodwill. Upon his death, based on these causes and conditions, he is reborn as the moon god and ascends to the palace of the moon, endowed with an array of one thousand lights. Thus the proverb says,

"Good karma results in the acquisition of a thousand lights. "

Why is the moon regarded as the lights of past karma? Suppose that people adhere to the precepts, such as refraining from taking life, refraining from taking that which is not given, refraining from sexual misconduct, refraining from prevarication, refraining from abusive spech, refraining from speaking falsehoods, refraining from flattering, refraining from avarice, refraining from anger, and refraining from taking wrong views. Based on their causes and conditions, they may acquire a mind of joyful goodness. It is like a great bathing pond at the crossroads of a highway crossroad: since it is pure and clean, those who have traveled a long distance and who have become extremely tired and thirsty will come to bathe in it and delight in its coolness that brings happiness and joy. It is exactly like the mind of joy and goodness that those who adhere to the ten norms of conduct experience. After death, they are reborn as the moon god and reside in the palace of the moon, endowed with an array of a thousand lights. Because of this, the moon god is called the Thousand Lights resulting from good karma. Sixty kṣaṇas (moments) make up a single laya;thirty layas make up a single muhūrta,and one hundred muhūrtas make up a single upamā. The palace of the moon god goes through the southern sky for six months, each day proceeding thirty li.The most southerly course does not go beyond the limits of the continent of Jambudvīpa. The course of the moon through the northern sky is exactly parallel to its southern course. Why does the palace of the moon appear to gradually wane? There are three reasons. What are the three? (1) The moon gets out of "Wei. "28 This

is the first reason that it wanes. (2) Again, there are ministers in the palace of the moon who wear blue garments in proper order, with the garments of each higher position being a deeper blue. Each day, [the number of the ministers in attendance] diminishes, causing it to wane. (3) Again, the palace of the sun illumines the moon's palace with sixty lights. Because of the way light reflects, some portion of the moon does not appear. Since 294

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the moon's appearance depends on the degree of reflection, it wanes. These are the three reasons the moon's light diminishes. Again, why does the palace of the moon gradually increase? Again, there are three reasons the moon's light increases. What are the three? (1) The moon gradually turns to face us directly. This is the first reason it waxes. (2) All the ministers in the palace of the moon wear blue garments. On the fifteenth day, when the moon god takes his seat at the center to enjoy his meeting with them, his light illumines [the entire palace], outshining the other lunar gods just as a large bonfire [overpowers the light of nearby] candles. This is the second reason it waxes. (3) The sun illumines the moon's palace with sixty lights but on the fifteenth day the moon god illumines his entire palace with his own light, letting no portion fall under a shadow from the sun's illumination. This is the third reason the moon waxes to its full extent.

Again, why does the moon have dark spots? The dark shadows on the moon are caused by shadows cast by Jambu trees.

The Buddha said to the bhikṣus:

The mind should be as clean and cool as the heatless moon. When visiting donors' houses your mind must be kept in concentration, so as not to be disturbed. Again, why are there so many great rivers and streams? Temperatures rise because of the sun and moon, and because of their heat, moxa is burned. Burning moxa produces sweat, and from the sweat great rivers and streams are created. Hence there are great rivers and streams in this world.

Why are there five kinds of seeds in this world? Because a great storm blows seeds to this world from the world where everything is preserved without deterioration, we have (1) roots as seeds, (2) stalks as seeds, (3) nodes as seeds, (4) seeds that are hollow inside, and (5) offspring as seeds. Hence there are five kinds of seed forms in this world. When it is midday on the continent of Jambudvīpa, the sun is setting on the continent of Pūrvavideha in the east and rising above the continent of [Apara]godānīya in the west, while it is midnight on the continent of Uttara kuru in the north. When it is midday in [Apara]godānīya, the sun is setting in Jambudvīpa and rising in Uttarakuru, while it is midnight in 295

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148a

[Pūrva] videha. When it is midday in Uttarakuru, the sun is setting in [Apara] godānīya and rising in [Pūrva]videha, while it is midnight in Jambud vīpa. When it is midday in [Pūrva]videha, the sun is setting in Uttara kuru and rising in Jambudvīpa, while it is midnight in [Apara] godānīya. Here when Jambudvīpa is in the east [at sunrise], [Pūrva]videha is in the west. If Jambudvīpa is in the west [at sunset], [Pūrva]videha is in the east. If [Apara]godānīya is in the west, Uttarakuru is in the east. If Uttarakuru is in the west, [Apara] godānīya is in the east. The reason the southern continent is called Jambu[dvīpa] is because there is a large gold mine below ground that is thirty yojanas deep. Since there are Jambu trees growing on this continent, the gold there is called jambugold. The fruit of the Jambu tree is like a mushroom and tastes as sweet as honey. Each Jambu tree has five clusters of fruit; four are attached on the four sides of the tree while the fifth is on top. The fruit facing east is eaten by the gandharvademigods. The fruit facing south is eaten by the people of the seven countries: (1) Kuru, (2) Kurupa (?), (3) Videha, (4) Śveta (?), (5) Maṇḍa, (6) Bala, and (7) Bali. The fruit facing west is eaten by the creatures of the ocean. The fruit facing north is eaten by birds and animals. The fruit on top is eaten by the gods of the stars and constellations. To the north of the seven countries are seven great dark hills: (1) Luotu, (2) Baihe, (3) Shougong, (4) Xianshan, (5) Gaoshan, (6) Chanshan, and (7) Tushan. On these seven hills live seven brāhmaṇasages and their abodes are called (1) Shanti, (2) Shanguang, (3) Shougong, (4) Xianren, (5) Hegong, (6) Jiana, and (7) Zengyi.

The Buddha said to the bhikṣus:

At the outset of the present eon, sentient beings survived by subsisting on a type of mud cake. Those who ate large quantities lost their complexions, while those who ate less retained good complexions. As they began to recognize differences between facial features and complexions, they started to argue about whose was superior, and whose was inferior. "I am

superior to you,

" they would think.

"You do not look like me.

" Thus they

became aware of differences between themselves and others, and this gave rise to feelings of competition and conflict. As the mud cakes began 296

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to disappear, a new kind of growth in the soil, like a thin rice cake, appeared, and it was fragrant and appetizing.

Since the previous type of food was no longer available, the sentient beings gathered together to beat their breasts and lament, "What a disaster!"

This is like people today who enjoy a meal and praise it as good food, and later on, when it is no longer available, they are distressed by the fact that it is no longer available. These cases are exactly alike. The sentient beings refined their taste by eating the new growth in the soil, but those who ate large quantities lost their complexions, while those who ate less retained good complexions. As they began to recognize more differences between facial features and complexions, they argued about whose was superior, and whose was inferior.

"I am superior to you,

" they thought.

"You are not like me.

" Thus they became aware of differences between

themselves and others, giving rise to feelings of competition and conflict. Then the new food growing in the soil disappeared.

A new kind of product began to grow from the soil, rather thick in appearance but as delicate as a heavenly garment inside, with a color like a celestial lotus blossom and its taste was as sweet as honey. All the sentient beings were able to survive on this food for some length of time, but those who ate large quantities lost their complexions, while those who ate less retained good complexions. Then they began to recognize still more differences between facial features and complexions and features, saying, "I

am superior to you" and "You are not like me.

" They began to fixate on

the differences between themselves and others, accelerating feelings of competition and conflict. Then the new food growing in the soil disappeared. Again, a form of rice without gluten or chaff began to grow, providing the sentient beings with a new food that could be eaten without seasoning. Still, however, the people gathered together to beat their breasts and lament, "What a disaster!" since the old food could no longer be found. It is like people today who regard as a disaster when a favorite food is no longer available. It is just like that. So the sentient beings began to harvest the new form of rice and subsist on it.

Then their physical forms became coarse and crude, with the advent of male and female sexual organs. Staring at each other, some felt desire 297

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and sought hidden places to engage in sexual intercourse. Observing this, the other sentient beings deplored it: "This is wrong. When we were all born in the same place, how can some of us behave like that?" Seeing their disapproval, the one they condemned regretted his conduct and admitted, "What I have done is wrong.

" He threw himself to the ground and

remained there. [Now] seeing that he would not get up, the woman decided to bring him food. The others asked,

"What will you do with this food

you have taken?" She replied,

"I shall give it to that man who is regretting his fall into wrongdoing.

" Because of her reply, the term "no-good husband' came into this world, and also the name "wife, " from the fact that she

brought cooked rice to [the man].

After that, the sentient beings became increasingly indulgent in sexual behavior, and to hide their conduct they began to build private shelters. Because of this, the term "house" came into use for the first time. Later generations found their sexual desires increasing, and eventually the institution of marriage between husband and wife was introduced. When sentient beings who had exhausted their predispositional forces, merits, and life spans died in Ābhāsvara Heaven, they came to the human world to enter a mother's womb. Because of this, we have the term "fetus" [in which the individual person resides].

The city of Campā was built at that time. Then the city of Vārāṇasī was built in the country of Kāśī. Next, the city of Rājagṛha was built, and it was completed at sunrise. Because of this, we have names for all the cities, towns, villages, and territories the kings ruled. When the sentient beings of that time harvested rice in the morning for breakfast, the rice grains that remained would ripen again by evening. Even when [the rice] was harvested in the evening, it would be ripe again the next morning, and all the rice would grow without any stalks or stubble. Then some [lazy] people began to think,

"Harvesting rice every day

is too much work. Why don't we harvest enough rice for two days?" So they harvested enough to serve two days of meals and put some of it away in storage. Later, when friends would say,

"Let us go harvest some rice

together,

" they would reply,

"I have already harvested enough for two

days. If you wish to go, why don't you go without me?" The friend would then think,

"He harvested enough rice for two days and stored the amount 298

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needed. Why don't I harvest and store up enough for three days?" So that man did so, and when another friend came along to ask him to harvest rice together, he replied,

"I have already harvested and stored what I need

for three days. If you wish to go, why don't you go without me?" That friend also thought,

"He has harvested enough rice for three days and

stored the amount needed. Why don't I harvest and store enough for five days?" He did so, and soon all the sentient beings were trying to outdo each other in harvesting rice. Thus the rice crop was overharvested and became barren and weed-ridden, and finally it began to produce only husks. Once cut, it would not grow again, leaving only withered stubble. So the sentient beings gathered together to beat their breasts and lament, "What a series of disasters! Originally, we were superhuman beings, subsisting on thoughts. Our bodies were luminous and we flew through the air and were able to enjoy happiness without any obstacles whatsoever. Then, when food from the ground grew for the first time, we were attracted by its color and taste and we ate it, and it kept us in this world for some time. Those who ate large quantities [of the food], however, saw their skin turn rough and ugly, while those who ate less retained good complexions. This caused us to begin to discriminate between ourselves and others. Those [who appeared handsome] became conceited, saying, 'I am

superior to you. Your skin is not like mine.

' While we argued about these

things our food disappeared.

"New food began to grow, and it was fragrant and pleasing to the eye and had a good taste. We harvested it and continued to survive in this world by subsisting on it. Those who ate large quantities [of the food], however, lost their complexions, while those who ate less retained good complexions. Because of this, some of us became conceited and thought, 'I am superior to you. Your skin is not like mine.

' While we argued about

these things, the new food disappeared and only something coarse and thick would grow, some of which we could eat, but in much less quantity. "We harvested the new food and continued to live. Those who ate too much lost their complexions, while those who ate less retained theirs. Again, we became conceited and thought,

'I am superior to you. Your

skin is not like mine.

' While we argued about these things the food disappeared. What grew after it was nonglutinous rice that had an attractive 299

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color, scent, and taste. We ate it and began to harvest it. When it was harvested in the morning for breakfast, the remaining rice grains would ripen by evening. When it was harvested in the evening, it would ripen again by morning. The best thing was that it grew without stalks or stubble. But we competed to harvest the crop and put it in storage. Overharvested, the rice became barren and began to form husks. Once cut, it would not grow again, leaving only withered stubble.

"

[The sentient beings said to each other,] "Let us divide the land between us.

" They created plots belonging to different owners, and once again they began to discriminate between themselves and others. Some began to store their own rice and to steal crops from fields belonging to others. Observing this behavior, the others deplored it: "What you have done is wrong. Since you have your own land, how can you steal crops from the others?" Having reprimanded such a person, they warned him, "You must

never do it again.

" Yet they could not leave the scandal of the theft behind. Again, they reprimanded the thief,

"Your conduct is wrong. You must

stop it.

" Then they beat him with their fists and with a cane. Then they led him out before an audience and said,

"This man, while putting his

own rice away, has stolen it from fields belonging to others. " The accused

shouted back,

"They struck me!"

Distressed, the audience beat their breasts and said, "Sentient beings

have become morally degenerate. Because of these crimes, turmoil and filth have afflicted this society. This is why we suffer from birth, old age, illness, and death, and why we have fallen into the three evil courses of life. These disputes arose because the land was divided into separate parcels and because of disagreements over the boundaries. Now, since there is so much animosity between us, none of the disputes can be resolved. We should select a leader [and let him deal with the disputes]. He will protect those worthy of protection, commend those worthy of praise, and punish those in need of punishment. Each member of the community must advance a portion of their rice harvest in payment for the services the appointed person will undertake to deal with our disputes. "

So they chose a person who was tall and physically impressive, handsome, and who carried an aura of authority. They said to him, "We want

you to become our elected leader to protect those in need of protection, 300

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commend those worthy of praise, and also to punish those who should be punished. Each of us will collect a portion of our rice harvest to make up your stipend.

" Then the person chosen by the community assumed the role of chieftain and began to dispense praise to those worthy of praise and punishment to those in need of punishment. Thus the word nāyaka ("people's guide") came into being.

In the beginning, the leader Mahāsammata had a son, Ratna by name; Ratna had a son, Surasa by name; Surasa had a son, Jingji by name; Jingji had a son, Sucarita by name; Sucarita had a son, Zhexing by name; Zhexing had a son, Miaomi by name; Miaomi had a son, Miti by name; Miti had a son, Shuixian by name; Shuixian had a son, Śatajña by name; Śatajña had a son, Shiyü by name; Shiyü had a son, Shanyü by name; Shanyü had a son, Duanjie by name; Duanjie had a son, Daduanjie by name; Daduanjie had a son, Ratnākara by name; Ratnākara had a son, Mahāratnākara by name; Mahāratnākara had a son, Sudarśana by name; Sudarśana had a son, Mahāsudarśana by name; Mahāsudarśana had a son, Aśoka by name; Aśoka had a son, Zhouzhu by name; Zhouzhu had a son, Zhisheng by name; Zhisheng had a son, Shanyue by name; Shanyue had a son, Shentian by name; Shentian had a son, Yili by name; Yili had a son, Dṛṣharatha (Laoche) by name; Dṛṣharatha had a son, Daśaratha by name; Daśaratha had a son, Śataratha by name; Śataratha had a son, Dṛṣhadhanu by name; Dṛṣhadhanu had a son, Śatadhanu by name; Śatadhanu had a son, Yangmu by name; Yangmu had a son, Shansi by name.

From Shansi descended ten tribal clans ruled by cakravartins in succession without any gap. The names of the ten clans were (1) Kaṇṇagoccha, (2) Doluopo, (3) Aśvajit, (4) Gandhāra, (5) Kaliṅga, (6) Campā, (7) Kaurava, (8) Pañcāla, (9) Mithila, and (10) Ikṣvāku. From King Kaṇṇagoccha five cakravartins descended; from King Doluopo five cakravartins also descended; from King Aśvajit seven cakravartins descended; from King Gandhāra seven cakravartins also descended; from King Kaliṅga nine cakravartins descended; from King Campā fourteen cakravartins descended; from King Kaurava thirty-one cakravartins descended; from King Pañcāla thirty-two cakravartins descended; from King Mithila eightyfour cakravartins descended; and from King Ikṣvāku one hundred and one cakravartins descended. The last king was named Anumahā Sujāta 301

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149b

(Dashan Shengzong). King Ikṣvāku had a son, Wuluopo by name; King Wuluopo had a son, Kula (Quluo) by name; King Kula had a son, Nikula (Niquluo) by name; this King Nikula had a son, Siṃhahanu by name; King Siṃhahanu had a son, Śuddhodana by name; King Śuddhodana had a son, Bodhisattva (i.e., the Buddha) by name; this Bodhisattva had a son, Rāhula by name. On the basis of the foregoing genealogy, the name kṣatriyacame into being.

Once, a sentient being said to himself,

"Myriad living species have all

been afflicted by thorns and infections. I should now forsake all domestic concerns to go off into the mountains to practice meditation. " So he

renounced his domestic life, went into the mountains, and practiced meditation, sheltered under various trees, and every day he went into a village for alms. When the villagers saw him they willingly offered food out of respect, and he praised their good conduct. The fact that this man renounced his domestic ties and sought to follow the path by entering the mountains meant that he was freed from involvement in wrong and evil actions. Because of this, he could be called brāhmaṇa.

Some brāhmaṇas were unable to continue practicing meditation. They came out of the mountains and traveled among human communities, claiming,

"I cannot practice meditation.

" They called themselves "brāhmaṇas without the practice of meditation. " They came down to villages,

got involved in wrong practices, and engaged in activities inconsistent with their original aspiration. Because of this, their means of livelihood may be termed "poisonous.

" For this reason, a class of brāhmaṇas came

into being in society who depend on various means of livelihood and make their living among sentient beings. For similar reasons, a social class of householders (vaiśya) came into being who learn different arts and skills and in that way make their living among sentient beings. For similar reasons, a social class of those in servitude (śūdra) came into being. Śramaṇapractitioners came into being after the appearance of the Śākya clan in society. Originally a kṣatriya,one of them thought to himself, "All worldly love and affection in this society is inevitably defiled and unclean. Why should I be attached to this kind of relationship? I will renounce domestic life, shave my hair and beard, don mendicant robes, and seek the path of religion. I am a śramaṇa,I am a śramaṇa!" [Now] 302

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among the brāhmaṇas, vaiśyas, and śūdras, some thought to themselves, "All worldly love and affection in this society is inevitably defiled and unclean. Why should I be attached to this kind of relationship? I will renounce domestic life, shave my hair and beard, don mendicant robes, and seek the path of religion. I am a śramaṇa,I am a śramaṇa!" If a kṣatriyacommits wrongful actions in mind, speech, or conduct, he receives appropriate retribution when his body dissolves and his life comes to an end. If brāhmaṇas, vaiśyas, and śūdras commit wrongful actions in mind, speech, or conduct, they likewise receive appropriate retribution when their bodies dissolve and their lives end. On the other hand, if a kṣatriyaadheres to the norms of conduct and does good in mind, speech, or physical action, he is rewarded with absolute happiness when his body dissolves and his life comes to an end. Likewise, if brāhmaṇas, vaiśyas, or śūdras adhere to the norms of conduct and do good in thought, speech, or physical action, they are rewarded with absolute happiness when their bodies dissolve and their lives end. If a kṣatriyacommits both good and bad actions in mind, speech, or conduct, he receives appropriate retribution when his body dissolves and his life comes to an end. Likewise, if brāhmaṇas, vaiśyas, or śūdras commit both good and bad actions in mind, speech, or conduct they receive appropriate retribution when their bodies dissolve and their lives come to an end.

If a kṣatriyashaves his hair and beard, dons the three mendicant robes, renounces domestic life, and practices the seven auxiliary disciplines in order to seek the path of religion, and if his faith and determination are firm, he should be able to transcend worldly matters, maintain the unsurpassed practice of austerity, and directly experience in this life that the cause of birth and death has been exhausted; the practice of austerity has been accomplished; that which must be done [for religious salvation] has been accomplished; and there is no more birth to suffer ever again. Likewise, if one from the brāhmaṇa,vaiśya,or śūdraclasses shaves his hair and beard, dons the three mendicant robes, renounces domestic life, and practices the sevenfold auxiliary disciplines in order to seek the path of religion, and if his faith and determination are firm, he should be able to transcend worldly matters, maintain the unsurpassed practice of austerity, and directly experience in this life that the cause of birth and death has 303

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been exhausted; the practice of austerity has been accomplished; that which must be done [for religious salvation] has been accomplished; and there is no more birth to suffer ever again.

Among the four classes of society, those who have perfected themselves with harmonious practice and insight and realized the state of arhatship (total liberation from attachment) are supreme. At that moment, the god Brahmā utters the following verse:

One born in the kṣatriyafamily is highest,

He can assemble all the races for the practice of religion, Having perfected himself with harmonious practice and insight, He is the highest among humans and gods.

The Buddha said to the bhikṣus:

The god Brahmā has well uttered this verse. It is not said wrongly but is appropriate. His understanding is not wrong but is good. I approve his statement. Why? Because I also utter the same verse as the Tathāgata, totally liberated from defilement and perfectly enlightened: One born in the kṣatriyafamily is highest,

He can assemble all the classes for the practice of religion. Having perfected himself with harmonious practice and insight, He is the highest among humans and gods.

Then, having heard the Buddha's teaching, the bhikṣus were delighted to receive it and reverentially carried out what the Buddha taught. The Canonical Book of Lengthy Discourseshas been completed in assemblage. Homage to the Omniscient [One]. May all beings abide in peace and happiness. Let all sentient beings abide in the state of transcendence, and may I myself also be in that realm with them.

[End of Sutra 30: Buddhist Cosmology]

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