T2122 A Forest of Pearls from the Dharma Garden, Vol. I

Fascicle 2

Chapter Two

The Three Realms

(This chapter is divided into two sections:) (1) Explanation of the Four Continents and (2) Explanation of the Heavens. 1. Explanation of the

Four Continents

(This section has ten parts:) (1) Introduction, (2) The Name, (3) Measurement of the Earth, (4) Measurement of Mountains, (5) Measurement of Different Realms, (6) Locations, (7) Size of the Body, (8) Life Span, (9) Size of Clothing, and (10) Comparative Merits.

1. Introduction

The three realms have a fixed ranking and the six realms of existence are divided into separate sectors. Those that are refined have different appearances from those that are coarse; pain takes different manifestations than pleasures. If we contemplate the origins [of all these], we are led to material form and mind; these appearances and manifestations are ultimately matters of transient phenomena that come into and go out of existence. The wheel of coming into and going out of existence is called impermanence. Shadowy illusions of material form and mind are the origin of suffering. Thus, the Nirvana Sutra compares them to a great river; the Lotus Sutra compares them to a burning house. The [Great] Sage is enlightened and, stopping the carriage [of transmigration], returns to the origin; he transcends the three realms of existence and proceeds steadily through the ten stages of the bodhisattva's path. The world is constituted by the combination of four basic elements; when primary and secondary conditions are combined, then at the appropriate time, it is formed. After undergoing many calamities it returns to nonexistence. Those with short life spans consider the time period between the world's formation and destruction to be long; by calling it long they reveal the brevity of their own lives. 277c

49

278a

A Forest of Pearls from the Dharma Garden, Volume I

Empty space is nonexistent, and therefore its size is unlimited. The world has no ultimate boundaries and therefore it has no fixed shape. The Dharma King rules over the great chiliocosm; the Brahmā king governs the small chiliocosm. Śakra resides at Mount Sumeru. The Iron Mountains (Cakravāḍaparvata) form the encircling wall. The great ocean fills the eight directions with water. The sun and moon are the lights for the four quarters. All kinds of sentient beings live in this world as their home; numerous minute conscious beings do not even think of it as unclean as mud and charcoal. They look at it from the viewpoint of those sunk in worldliness; false and excessive talk is offered. Those who investigate matters in the light of the Great Way grasp truth as something familiar.

The world honors the Duke of Zhou and Confucius and always follows their scriptures. The discourse on the universe remains incomplete, however. The Book of Changes speaks of "dark heaven" but this does not go beyond naming it as a profound and deep realm. The Zhuangzi speaks of the "blue sky" but this refers only to the color of distant objects. Daoist recluses, blindly accepting the Zhuangzi's "clarity," believe that the world viewed [by the great bird Peng] is blue like jade pieces. Confucian scholars, following scripture, say that heaven is black like lacquer paint. Different colors of blue and green are both inappropriate to describe the reality that is one and the same. Con fucian scholars and Daoist recluses offer different descriptions, ignorant of the fact that reality is one. In this way worldly people honor the name of Heaven but know nothing about its reality. How could they know anything about the marvelous beauties of the six heavens of the realm of desire or of the light that illumines Brahmā's ten heavens in the realm of form? Alas! Knowing nothing of the visible matters in the lower realms, how could one fathom the profound truth about these higher realms that is beyond our understanding? Mahayana scriptures frequently speak of seeking "emptiness" ("sky"). Such scriptures as the Chang ahan jing and the Loutan jing describe the world in detail. Their descriptions, both in prose and verse, are extensive, and cannot be discussed fully. Here I only summarize them briefly and present their essence.

2. The Name

sources:

According to the Chang ahan jing (T. 1), the Qishi jing (T. 24), and other 50

Fascicle 2

At the heart of the four continents is Mount Sumeru. Around this mountain there are also eight other mountains. Mount Sumeru is surrounded by the great ocean, which is eighty-four thousand yojanas deep. The ocean surrounding the first of the eight mountains is eight thousand yojanas wide, and contains the water of eight merits (According to the Shunzhengli lun, T.1562:515b26, these eight qualities of water are [1] sweetness, [2] coldness, [3] softness, [4] lightness, [5] purity, [6] free of odor, [7] does not hurt the throat when drunk, and [8] does not damage the stomach after it has been drunk.) Each ocean around each of the subsequent mountains is smaller than the preceding one to the same measure, so that the water under the seventh mountain is one thousand two hundred and fifty yojanas wide. The saltwater ocean around these is infinitely wide. Outside of this ocean is a mountain called Iron Mountain (Cakravāḍaparvata). This mountain surrounds the ocean, and one sun and one moon circle around day and night and illumine the four realms. All this is called one land. One thousand of these, surrounded by an iron wall, are called one small thousand-worldsystem. One thousand of these world-systems, again surround by an iron wall, are called one middle thousand -world-system. One thousand of these middle thousand-world-systems, also surrounded by an iron wall, are called one great thousand-world-system. Within it there are millions of four continents, kings of mountains, suns, moons, and peaks. (Note: It has been noted from olden times that there is a miscalculation in numbers here.) When the universe is formed, these worlds are formed at the same time; when it is destroyed, they are destroyed at the same time. All of these constitute the one location under control of one preaching buddha. This is called the threefold thousand-world-system. It is also called the sahā world. The Zishi sanmei jing (ref. T.622:344a17) says:

As for the sahā world (Note: this term means "to bear.") (Compiler's note: things of this world are hard and difficult to bear, so it is designated by the word "to bear."), the buddha there is called Nengren (Śākyamuni). The world is divided into three realms: the realm of desire, the realm of form, and the formless realm. The desires in the realm of desire are of four kinds: desires of emotions, desires of forms, desires of food, and sexual desires. The desires in the realm of form are of two kinds: desires of emotions 51

278b

A Forest of Pearls from the Dharma Garden, Volume I

and desires of forms. In the formless realm there is only one kind of desire: desire of emotions. In the first, the realm of desire, all four kinds of desires are present; desires are strong and forms are weaker. Therefore, it is called the realm of desire. In the second, the realm of form, forms are strong and desires are weaker. Therefore, it is called the realm of form. In the third, the formless realm, forms have disappeared and desires are inferior. Therefore, it is called the formless realm. (Note: The Huayan jing discusses the threefold thousand-world-system and lists many categories, but because the discussion is cumbersome it is not reproduced here.)

3. Measurement of the Earth

The Huayan jing (ref. T.278:614a13-16) says:

The threefold thousand-world-system comes to be formed from infinite numbers of causes and conditions. The great earth is based on the wheel of water; the wheel of water is based on the wheel of wind; the wheel of wind is based on the wheel of space. The wheel of space is not based on anything. Thus as the karma of sentient beings matures, the world is securely constructed.

The Zhidu lun (T. 1509) says, "The base of the threefold thousand-worldsystem is the wheel of wind." The new translation of the Pusazang jing (T.310:252c7-24) says: The buddhas and tathāgatas have attained the wisdom beyond discursive thought. Therefore they know about wind and rain. They know of the existence in this world of a great wind called Ulubojia. All perceptions on the part of sentient beings are due to the movement of this wind. The wheel of this wind is three krośas in height. Above this wind in the sky is another wind, called Wheel of Cloud. The wheel of this wind is five krośas in height. Above this wind in the sky is yet another wind, called Zhanbojia. The wheel of this wind is ten yojanas in height. Above this wind in the sky is yet another wind, called Vairambhaka. The wheel of this wind is thirty yojanas in height. Again, above this wind in the sky is another wind, called Qulai (Coming and Going). The wheel of this wind is forty yojanas in height. Thus, Śāriputra, one after another there are sixty-eight thousand koṭis of wheels of wind. The tathāgatas with their 52

Fascicle 2

great wisdom know all of them thoroughly. Śāriputra, the wheel of wind at the top is called Zhoubian (Pervading Everywhere). On it rests the wheel of water in the higher realm. That water six million eight hundred thousand yojanas in height. On it rests the great earth. This earth is sixtyeight thousand yojanas in height. Śāriputra, on the surface of this earth is one threefold thousand-world-system.

The Loutan jing (T.23:309c13-18) says:

This earth is twenty billion li deep. Below it are golden grains, also twenty billion miles deep. Under this are again diamonds, again twenty billion miles deep. Under this is water, eighty billion miles deep. Under this is unlimited great wind, five hundred twenty billion miles deep. Here there are six levels: the first four are wheels of the earth, the fifth is a wheel of water, and the sixth is a wheel of wind.

The Jinguangming jing (T.663:345c15) says:

The earth is one hundred and sixty-eight thousand yojanas deep. Under it are golden sands. "Golden sands" refers to golden grains. Under this is diamond ground.

The commentary says: "The front wheel of wind is hard and indestructible. A person hit it with a vajra hammer but the hammer broke into pieces and the wheel of wind suffered no damage. The great strength is the strength the fourth king of the Brahmā Heaven, Narāyana. It is also the strength of the buddha body. The wheel of wind is called the Narāyaṇa wind wheel. Above the wheel of wind is the wheel of water." The Lishi jing says:

[The wheel of water] is eleven million three hundred thousand yojanas deep, three hundred and eighty thousand yojanas less than the wheel of wind. The water does not scatter because of the power of sentient beings' karma. Just as a storage house containing rice is held up by external objects, the wheel of water is similarly held up by the wind outside and does not scatter. Just as milk is refined into cream, so water is refined into gold with the turning of this wind. The water is eleven million three hundred thousand yojanas deep. When refined into gold, the water is only eight 53

278c

A Forest of Pearls from the Dharma Garden, Volume I

hundred thousand yojanas deep. The difference of three hundred and thirty thousand yojanas has become part of the ground of gold. If one moves within the wheel of gold, from the part of lesser density to that of greater density the thickness of the wheel is twelve lakṣas. One lakṣa is equivalent to one hundred thousand yojanas. The diameter of this wheel is the same in all directions.

4. Measurement of Mountains

The buddhas, world-honored ones, all appear and teach in this threefold thousand -world-system. They appear and then disappear in order to teach both monastics and laypeople. In the four realms under heaven, which is illuminated by the sun and moon, Mount Sumeru is situated at the center (Note: In the Tang dynasty it is called Miaogaoshan. Earlier it was called Xumishan. It is also called Miliu or Miloushan. These are all variant renderings.) The height of this mountain is three million three hundred and sixty thousand li. It is made of four kinds of precious material: the eastern side of gold, the southern side of blue jade, the western side of silver, and the northern side of crystal. Inside the great ocean it reaches to the depth of three million three hundred and sixty thousand li. It is based on the wheel of gold. The Qishi jing (T.24:311c11-312a27) says:

Mount Sumeru is surrounded by eight layers of mountains. The name of the first mountain is Khadiraka. It is forty-two thousand yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between Mount Sumeru and Mount Khadiraka is eighty-four thousand yojanas. The circumference [of Mount Khadiraka] is beyond measure. Outside of Mount Khadiraka is another mountain, called Īṣādhara. It is twenty-one thousand yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between the two mountains is forty-two thousand yojanas. The circumference [of Mount Īṣādhara] is beyond measure. Outside of Mount Īṣādhara is another mountain, called Yugaṃdhara. It is twelve thousand yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Īṣādhara and Mount Yugaṃdhara] is twenty-one thousand yojanas. The circumference [of Mount Yugaṃ dhara] 54

Fascicle 2

is beyond measure. Outside of Mount Yugaṃdhara is another mountain, called Sudarśana. It is six thousand yojanas in height and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Yugaṃdhara and Mount Su darśana] is twelve thousand yojanas. The circumference [of Mount Sudarśana] is beyond measure. Outside of Mount Sudarśana is another mountain called Asāvakarna. It is three thousand yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Sudarśana and Mount Aśvakarna] is six thousand yojanas. The circumference of [Mount Aśvakarna] is beyond measure. Outside of Mount Aśvakarna is another mountain, called Nimin dhara. It is one thousand two hundred yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Aśvakarna and Mount Nimindhara] is two thousand four hundred yojanas. The circumference of Mount Nimin dhara] is beyond measure. Outside of Mount Nimindhara is another mountain, called Vinataka. It is six hundred yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Nimindhara and Mount Vinataka] is one thousand two hundred yojanas. The circumference [of Mount Vinataka] is beyond measure. Outside of Mount Vinataka is another mountain, called Cakravāḍa. (This term means "surrounded." So the mountain is called Tieweishan, Surrounding Mountain of Iron.) It is three hundred yojanas in height, and the width of the higher parts of this mountain is the same. It is made of seven precious materials. The distance between [Mount Vinataka and Mount Cakravāḍa] is six hundred yojanas. The circumference [of Mount Cakravāḍa] is beyond measure.

Between each of the mountains listed above is always an ocean. In the water are blue lotus (utpala) flowers, red lotus (padma) flowers, yellow lotus (kumuda) flowers, and white lotus (puṇḍarīka) flowers. The water is covered with various fragrant objects.

Not far from Mount Cakravāḍa is an empty space covered with green grass, which is a great ocean. To the north of this ocean is a great tree, called Jambu. Its circumference is seventy yojanas. Its roots extend into the ground to a depth of twenty-one yojanas. It is four hundred yojanas 55

279a

A Forest of Pearls from the Dharma Garden, Volume I

279b

in height and its branches cover the ground in all four directions as far as fifty yojanas.

The Chang ahan jing (T.1:116b22-c29) says:

Inside the empty ground of the mountain is a great ocean, called Yuchanna. Below this water is the passage of the universal monarch (cakravartin). It is twelve yojanas wide, and flanked on both side by seven walls, seven balustrades, seven jeweled nets, and seven lines of trees. It is covered with decorations of seven jewels. When a universal monarch appears in Jambudvīpa the seawater spontaneously disappears and the road appears. Not far from this ocean is a mountain called Mount Yuchanna. Not far from this mountain is another mountain called Golden Wall. Beyond this mountain is the Snow Mountain (Himavat), five hundred yojanas long and wide and five hundred yojanas in depth. In the middle of Snow Mountain is Treasure Mountain, twenty yojanas in height. The peak of Snow Mountain is one hundred yojanas in height. At the top is Anavatapta Pond, fifty yojanas long and wide. The water of this pond is clear and unpolluted. Its bank is constructed from bricks of seven precious materials. The bottom is filled with golden sand. The flowers are like wheels of chariots; their stems are like their axles. From the hub of the flowers a milky white liquid comes out, sweet like honey. To the east of the pond is the Ganges River, which flows out of Oxen Mouth and follows five hundred rivers to flow into the Eastern Ocean. To the south of the pond is the Sindhu River, which flows out of Lion's Mouth and follows five hundred rivers to flow into the Southern Ocean. To the west of the pond is the Bocha River, which flows from Horse's Mouth and follows five hundred rivers to flow into the Western Ocean. To the north of the pond is the Śīta River, which flows out of Elephant's Mouth and follows five hundred rivers to flow into the Northern Ocean. Dharma Master [Xuan]zang's Record of the Western Regions (T.2087: 869b7-c9) says:

In the middle of Jambudvīpa is Anavatapta Pond. (Note: The word anava tapta means "no heat." The old transcription is based on a vernacular rendition of the name.) It is located south of Fragrant Mountain (Gan dhagiri) and north of Great Snow Mountain. Its circumference is eight hundred li. 56

Fascicle 2

Its banks are decorated with blue jade and crystal. It is filled with golden sand; its clear waves are like shining mirrors. Because of the power of his vow a tenth-stage bodhisattva became a dragon (nāga) king and resides in the pond, pouring forth clear water for the use of [beings in] Jambudvīpa. For this reason, from the silver mouth of an ox on the eastern side of the pond flows the Ganges River. (Note: The old transliterations are based on vernacular renditions.) The river circles around the pond once and flows into the eastern part of the South Sea. From the golden mouth of an elephant on the southern side of the pond flows the Sindhu River. (Note: The old transliteration is based on a vernacular rendition.) The river circles around the pond once and flows into the western part of the South Sea. From the blue jade mouth of a horse flows the Cakṣu River. (Note: The old transliteration Bocha is based on a vernacular rendition.) The river circles around the pond once and flows into the western part of the North Sea. From the crystal lion's mouth flows the Śīta River (Note: The old transliteration is based on a vernacular rendition.) The river circles around the pond once and flows into the eastern part of the North Sea. Some say that the stream that goes underground and appears at Mount Jishi is a tributary of the Śīta River, and that this is the origin of China's Yellow River. At the present time the cosmic conditions are such that there is no universal monarch. In Jambudvīpa there are four kings. To the south is the elephant king; the warm climate suits elephants. To the west is the king of treasures; the area facing the ocean is filled with treasures. To the north is the king of horses; the cold climate suits horses. To the east is the king of human beings; the climate is mild and there is a large population. Thus, the kingdom of the elephant king is extremely noisy. People are diligent in learning and are particularly learned in unusual skills. The land of the treasure king lacks morality and bribery is common. The customs of the horse king are naturally violent and include killing. The land of the human king is civilized and moral principles are made clear. The culture of the king in the eastern realm is superior among those of the four kings. The residences there have doors that open to the east, and when the sun rises people face east and worship [the sun]. In the land of the human king the southern direction is honored. The cultures of these kingdoms vary but they may be summarized as follows. As for the norms and decorum governing 57

279c

A Forest of Pearls from the Dharma Garden, Volume I

the hierarchical relationship between ruler and subject and the observance of law and properly composed writings, the land of the human king cannot be further improved. In the instruction for calming the mind and removing greed as well as in techniques that lead one beyond life and death, the land of the elephant king possesses superior principles. These are all clearly presented in scriptures, which are based on local customs gathered from past and present and critically examined. However, the Buddha appeared in the west and his teachings moved eastward. In the course of this transmission the pronunciation [of terms] became distorted and words got mixed up. Consequently, the meaning of these writings was often lost. Therefore, "We must have the rectification of names." It is important to be free of mistranslation.

The Qishi jing (ref. T.24:312c28-313b7; Chang ahan jing, T.1:116c29-117a19) says: In the middle of Anavatapta Palace is a hall of five pillars. The dragon king Anavatapta always stays there. The Buddha said, "Why is he called Anavatapta? What is the meaning? All dragon kings in this realm of Jambudvīpa have three afflictions. Only the Anavatapta dragon king is free from these three afflictions. What are these three? First, all dragons suffer when hot wind and sands buffet their body, burning their skin, flesh, and bone marrow. Only the Anavatapta dragon is free from this suffering. Second, in all dragon palaces violent winds arise and blow away their bejeweled clothing. With their bodies exposed, the dragons suffer. Only the Anavatapta dragon is free from this suffering. Third, when dragon kings are amusing each other in their palaces, great garuḍa birds enter the palaces and seize them. As soon as these birds are born they wish to eat dragons, so the dragons are frightened and constantly in distress. Only the Anavatapta dragon is free from this suffering. If a garuḍa king wishes to go to this dragon it immediately dies. For this reason it is called anavatapta (which means "no suffering")." The Buddha said to the monks, "To the right of Snow Mountain is a city called Kapila (Vaiśāli). To the north of this city are the Seven Black Mountains. To the north of the Black Mountains is Fragrant Mountain. The sound of music and dance is heard constantly on this mountain. There 58

Fascicle 2

are two caves on the mountain: one is called Jin and the other Shanjin. These caves are made of the seven precious materials and are as soft and fragrant as the robes of gods. A beautiful-sounding gandharva king lives there, accompanied by five hundred gandharvas.

The Shunzhengli lun (T.1562:515c18-21) says:

Among the four continents only Jambudvīpa has the vajra seat. It reaches the upper limit of the earth above and the Gold Wheel below. Bodhisattvas in their last birth about to achieve the highest true insight all sit upon this seat and enter the vajra samādhi. With all the strength of the state of nirvana, both with or without karmic remainder, they uphold the seat. The Chang ahan jing (T.1:136a14-22, b8-9, 24-25, c10-11) says: The Buddha said to the monks, "There are the deities of the four elements. What are the four? The first is the earth god. The second is the water god. The third is the wind god. The fourth is the fire god. Each of these elements contains the other three. Therefore, once when the earth god held a wrong view and said that water, fire, and wind are absent in earth, I knew what this god was thinking. So I went to him and asked, 'Have your ever thought and said that water, fire, and wind are absent in earth?' He answered, 'Indeed water, fire, and wind are absent in earth.' At that time I said, 'You should not entertain the thought that water, fire and wind are absent in earth. Why is this so? Water, fire, and wind are present in earth. Because earth is dominant it is called element (great).'"

The Buddha said to the monks, "For the benefit of the earth god, I removed his mistaken view and instructed him. He was delighted and, having obtained truth, his eyes were opened. [Similarly,] earth, fire, and wind are present in water; earth, water, and wind are present in fire; earth, water, and fire are present wind. One of these elements is dominant, however, and names are assigned accordingly." 5. Measurement of Different Realms

According to the Lishi apitun lun (T.1644:181b24-c11): Outside the salty ocean is a mountain called Cakravāḍaparvata. It reaches to a depth of three hundred twelve and a half yojanas to the bottom of the 280a

59

A Forest of Pearls from the Dharma Garden, Volume I

ocean and its height above the surface of the ocean is the same. Its width is also the same. Its circumference is three trillion six hundred million ten thousand three hundred and fifty yojanas. The distance between the southern boundary of Jambudvīpa (the boundary of Nimindhara Ocean) and the base of Cakravāḍaparvata is three hundred million sixty thousand six hundred and sixty-three yojanas. From the center of Jambudvīpa eastward to the center of Pūrvavideha is three hundred million sixty thousand six hundred yojanas. From the center of Jambudvīpa westward to the center of [Apara]godāniya is three hundred million sixty thousand six hundred yojanas. From the northern boundary of Jambudvīpa northward to the northern (?) boundary of Uttarakuru is four hundred million seventy-seven thousand five hundred yojanas. On the western side the distance between the further and closer boundaries of the water around Cakravāḍaparvata Mountain is one million two hundred thousand eight hundred and twenty-five yojanas. The circumference of the boundary of the water surrounding Cakravāḍaparvata Mountain is three billion six hundred million eight thousand four hundred and seventy-five yojanas. From the peak of this Mount Sumeru to the peak of the other Mount Sumeru is one billion two hundred million three thousand four hundred and fifty yojanas. From the center of this Mount Sumeru to the center of another Mount Sumeru is one billion two hundred million eighty-three thousand four hundred and fifty yojanas. From the base of this Mount Sumeru to that base of the other Mount Sumeru is one billion two hundred million three thousand and fifteen yojanas. This teaching was given by the Buddha, the Worldhonored One. (Note: According to the Chang ahan jing, T.1:115b13-21, Jam budvīpa is seven thousand yojanas long and wide, the western continent [Apara] godāniya is eight thousand yojanas long and wide, the eastern continent Pūrvavideha is nine thousand yojanas long and wide, and the northern continent Uttarakuru is ten thousand yojanas long and wide.)

6. Locations

There are two kinds of human beings: ordinary and holy. If we speak in terms of location, there are four kinds, namely, people in the realms under the four heavens. In terms of places of residence there are altogether four thousand 60

Fascicle 2

and eight places in the realms under the four heavens, and consequently, there are four thousand and eight kinds of people. We will confine our discussion to the location of Jambudvīpa.

The Loutan jing (T. 23) says:

Altogether there are thirty-six large kingdoms. There are corresponding numbers of different kinds of people. To speak in further details, there are two thousand five hundred smaller kingdoms. There are again corresponding numbers of different kinds of people. Furthermore, each kingdom has several different kinds of people, such as the Hu, the Han, the Qiang, the Lu, the Fan, the Yi, the Chu, and the Yue, who differ reflecting variations in locality. I will not go into details here. Again, the Loutan jing (T. 23) says:

In this southern [continent of] Jambudvīpa there are six thousand four hundred different kinds of people. I refer to them [collectively] as a group, not naming each of the different subgroups.

The Chang ahan jing (T.1:121b29-c4) says:

The Buddha said to the monks, "Surrounding the four realms under heaven are eight thousand realms under heaven. Then there is the great ocean surrounding the eight thousand realms. Then there is again the great diamond mountain surrounding the great ocean. Outside the great diamond mountain is again the second diamond mountain. The area between the two mountains is dark. Even though the deities such as the sun and moon are very powerful, they cannot illuminate with their light the eight great hells that are located there."

Uttarakuru in the North

The Chang ahan jing (T.1:115b13-15, 24-25; 117c15-119b23) says: To the north of Mount Sumeru is a realm under heaven called Uttarakuru. Its ground is square, ten thousand yojanas long and wide. People's faces are also square, just like the shape of the land. There is a great tree, called Āmra, seven yojanas in circumference and a hundred yojanas in height. Its branches spread fifty yojanas in the four directions. 61

280b

A Forest of Pearls from the Dharma Garden, Volume I

There are many mountains and bathing ponds. Flowers and fruit are plentiful. Innumerable birds sing in harmony. Soft grasses grow on the ground, in clockwise circles, jade in color and with the fragrance of vārṣika flowers that bloom in the rainy season. They are as soft as the garments of gods. The ground is so soft that when people step on it the ground sinks down four inches but when one lifts one's foot it returns to its original position. The ground is flat like the palm of the hand. On each of the four sides of the area are Anavatapta Ponds, each one hundred yojanas long and wide. Four large rivers, each ten yojanas wide, are made of seven jewels. Birds sing in harmony. There are no ditches or holes, sharp-needled bushes or tree stumps. Mosquitoes, flies, and other poisonous creatures are also absent. The ground is made of pure jewels.

The climate is mild and well-balanced. Hundreds of plants grow yearround and there is neither summer nor winter. Grains grow naturally, without the need for planting. The rice looks like white flowers, without rice bran and grounds. Like the gods' food in Tuṣita Heaven, all different tastes are present in it. Pots and pans appear spontaneously. There is also a maṇi jewel, called "light of flame," that when it is placed under the pot its light dims when the food is cooked. There is no need for firewood, and no human effort is required.

In this place trees called "bent back" grow; their leaves cover over each other in layers and heavenly rain does not pass through. Men and women here spend the night under these trees. A fragrant tree, seventy miles in height and covered with flowers and fruits, also grows there. When its fruit ripens the skins of the fruit open spontaneously and give off a fragrant smell. Some trees are sixty or fifty li tall. There is a small tree, five li tall, and when its fruit ripens the skin opens spontaneously and various pieces of clothing appear. Sometimes pieces of bodily ornaments, various utensils, or various kinds of food appear. Sometimes people there play in the river with many treasure boats. Before going into the water the people leave their clothing on the riverbank, and then board the boat. After they finish playing [on the water], they return to the bank and put on their clothing. Whoever comes out first puts on the first piece of clothing they find and those who come out later put on whatever clothing is left. They do not look for the particular pieces of 62

Fascicle 2

clothing they originally wore. When they come to the fragrant tree called "bent back" the people take up musical instruments, tune the strings, and with beautiful voices they sing in harmony with the music as they walk around the garden, amusing themselves. In this place during the night Anavatapta dragons frequently go up to gather the pure clouds that cover the world and bring down sweet rain. Like milk drawn from a cow, the water of eight qualities nourishes the ground everywhere. After midnight the sky is clear and cool breezes blow from the ocean. The people there are comfortable and pleased.

The ground of this place is fertile and it is densely populated. When food and drink are needed rice grains appear spontaneously in the cooking pot. When the maṇi jewel called "light of flame" is placed under the pot the food is spontaneously cooked and the light of the jewel dims [when the food is ready]. Everyone comes and eats as much as they wish. So long as the host does not have to get up the food is never exhausted. If the host must get up then the food is finished. The food is as white and fresh as bouquets of white flowers, and its flavor is like that of the food of gods. There is no illness. People are filled with vital energy and their complexions are healthy. No one shows any signs of decline. The people in this place have identical bodies and faces and are indistinguishable from each other. They look as vigorous as people in their twenties in Jambudvīpa. Their teeth are white and perfectly aligned. Their hair is dark and clean and falls to a length of eight fingers to above their eyebrows, neither too long nor too short.

When the people in this land feel desire, they gaze at [the object of their desire] and walk away. The woman then follows him to the garden. If the woman happens to be a relative of the man's parents and is not suitable to be his wife, the tree will not provide shade for them, and the two go their separate ways. If they are not related, the tree then provides shade, and they indulge in pleasure at their will day after day for seven days. Then they leave each other.

(Note: According to the Lishi apitun lun, T.1644:201b23-28, c9-10; 201c28-202a3, in the northern continent [of Uttarakuru] men do not ask for women and welcome them as their wives, nor do they buy or sell women. 63

280c

281a

A Forest of Pearls from the Dharma Garden, Volume I

When a man wishes to marry a woman he simply gazes at her. If the woman thinks of a man as desirable, she also simply gazes at him. If a woman has not realized that a man has gazed at her, the other women tell her, "That man has looked at you. You two are now husband and wife." If a man does not realize that a woman has gazed at him, the other men tell him, "That woman has looked at you. You two are husband and wife." When a man and woman gaze at each other, they then follow each other and go somewhere else. Those whose desires are strong marry no more than five spouses; those whose desires are of medium strength marry four or three. There are also those who engage in spiritual cultivation and are free from desire until death. Pregnant women there do not wish to eat.)

[The Chang ahan jing continues:]

In this place women give birth after seven or eight days of pregnancy. They couple take the infant to a busy crossroads and leave him or her there. Passers-by offer the infant a finger to lick, from which sweet milk flows and the baby's hunger is sated. After seven days the infant is fully grown to an adult. A male infant joins the community of men; a female infant that of women. When someone dies here people do not cry. They decorate the corpse, take it to busy crossroads, and leave it there. A bird called youwei chanqie takes the corpse elsewhere. (Note: According to the Lishi apitun lun, T.1644:201a10, a bird takes the corpse to a place outside the mountain and devours it.)

Furthermore, in this place whenever people urinate or defecate, the ground spontaneously opens up [and absorbs the urine and fecal matter], and when they have finished the ground closes over again. The people in this place are not obsessive, nor do they accumulate property. Their life span is fixed and when they die they are reborn in heaven. Why is their life span fixed? In their previous lives they have practiced the ten good deeds. When their lives ended they were reborn in Uttarakuru. Their life span is one thousand years, never longer or shorter. Therefore, the life span of the people here is exactly the same for everyone. If a person gives to brahmans, to the poor, the ill, and others in distress, providing them with food and clothing, offering rides on carriages, decorative headwear, perfume, beds, or residences, or by building stupas, lighting candles, and 64

Fascicle 2

making offerings, when that person's life comes to an end [he or she] will be reborn in Uttarakuru, where their life spans will be one thousand years, neither more nor less. In this place the teaching of the ten good deeds is not offered, yet everyone's conduct is in accord with that teaching. When their life there ends, the person is reborn in heaven. For this reason, people here are praised as being superior. This is the highest among the three continents under heaven. Uttara means highest.

The Lishi apitun lun (T.1644:200a21-22, b19-21) says: The people in this land are white and clean. They decorate their hair and beards in dark green and black. After they have shaved, in five days their hair grows back to the length of seven fingers, with a strip of the same length, neither more nor less.

The Shunzhengli lun (T.1562:515c25-27; 516a5-6) says: Uttarakuru to the north is shaped like a square seat. Each of its four sides is of the same length, two thousand yojanas. . . . [O]n two sides are medium-sized continents, the first called Kurava and the second Kauravā. People live on both these continents.

Pūrvavideha in the East

The Chang ahan jing (T.1:115b15-17, 26-27) says:

To the east of Mount Sumeru is a realm under heaven called Pūrvavideha. Its ground is a perfect circle, nine thousand yojanas long and wide. The shape of the people's faces there is round, just like the land. There is also a massive tree called Jialanfu, seven yojanas in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions.

The Zaodiandi jing says, "People in the eastern regions are superior to those in Jambudvīpa. People [in these regions] use cotton and silk and trade them at market."

The Chang ahan jing (T.1:133a23-24?, b21-22, c6-7) says: The life span of the people [in Pūrvavideha] is generally less than two hundred years. (Note: The Loutan jing, T.23:296c1, says that the life span 65

281b

A Forest of Pearls from the Dharma Garden, Volume I

is three hundred years.) They eat rice, fish, and meat. (Note: The Lishi apitun lun, T.1644:201a2-3, says that they do not themselves kill living beings, nor do they let others kill. Only if a creature dies on its own do they then eat the meat.) The people there trade grain, silk, jade, and jewels at market. There is a marriage ceremony that people follow when taking wives.

(Note: According to the Lishi apitun lun, T.1644:201c27-28; 200a20-21, b17-19, among the people in Pūrvavideha those whose sexual desire is strong marry as many as seven wives in their lifetimes; those whose sexual desire is of average strength [marry] as many as five or six. There are also those who engage in spiritual cultivation and are free of desire throughout their lives. In the eastern and western continents the bodies of people are never black; otherwise they are like those in Jambudvīpa with bodies of a variety of colors. People in the eastern continent have a distinct hair style: the front is cut while the back is left long. They wear two pieces of clothing, a bottom piece and a top piece that simply wraps around the body.) The Shunzhengli lun (T.1562:515c21-24, 516a3-4) says:

Pūrvavideha in the east is narrow on the eastern side and wide on the west; three of its four sides are the same length, so its shape is like a half-moon. The eastern side is three hundred and fifty yojanas in length and the other three sides are each two thousand yojanas long. The eastern side of the Pūrvavideha is wider than the [pointed] southern side of the southern continent, Jambudvīpa. Thus, Pūrvavideha is the shape of a half-moon. On two sides of Pūrvavideha are medium-sized continents, the first called Deha and the second Videha. People live on both these continents. Aparagodānīya [in the West]

The Chang ahan jing (T.1:115b17-19, 27-29; 133a24, 25?, c5-6) says: To the west of Mount Sumeru is the realm under heaven called [Apara] godānīya. Its ground is round, like a full moon, eight thousand yojanas long and wide. People's faces are [round], just like the [shape of the] land. . . . There is also a massive tree called Jinti (tiduka?), seven yojanas in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions. (Note: According to the Qishi jing, 66

Fascicle 2

T.24:311b26-28, under this tree is a stone cow, one yojana tall. This is why the continent is called godāniya, which means "giving to the cow.") The life span of the people [in [Aparagodānīya] is three hundred years. They trade cows, horses, jade, and jewels at market. People there are superior to the people in Jambudvīpa. The Lishi apitun lun (ref. T.1644:200b16-17; 200c29-201a2, 7-9, c24-26) says:

People [in Aparagodānīya] either kill living beings themselves or eat meat from those that have been killed by others. In this regard they are like the people in Jambudvīpa. When a relative dies they take the corpse into the mountains and cremate it, or they place the corpse in a body of water, bury it in the ground, or leave it in an empty space. In this regard people in the eastern and western contents are like those in Jambudvīpa. Their marriage [customs] are also similar. Those whose sexual desire is strong marry as many as twelve wives in their lifetimes; those whose sexual desire is of average strength marry ten. There are also those who engage in spiritual cultivation and are free of desire throughout their lives. People wear their hair long in both front and back. They wear two pieces of clothing, a top and a bottom.

The Shunzhengli lun (T.1562:515c24-25; 516a4-5) says: Aparagodānīya to the west is shaped like a full moon, two thousand five hundred yojanas in diameter and seven thousand five hundred yojanas in circumference. On two sides are medium-sized continents, the first called Śāṭha and the second Uttaramantriṇas. People live on both these continents. Jambudvīpa [in the South]

The Chang ahan jing (T.1:115b19-21, 29-c7; 133a23-24) says: To the south of Mount Sumeru is the realm under heaven called Jambudvīpa. Its ground is narrow to the south and wide to the north, seven thousand yojanas long and wide. People's faces are shaped just like the land. There is also a massive tree called Jambu, seven yojana in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions.

67

281c

A Forest of Pearls from the Dharma Garden, Volume I

(Note: According to the Qishi jing, T.24:311b29-c2, under this tree is a deposit of Jambūnada gold. The tree is twenty yojanas in height. Because this superior gold is mined under this tree, it is called Jambūnada gold.) [The Chang ahan jing continues:]

There is also the tree of the king of the garuḍas, called Julishanpoluo, seven yojanas in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions. There is also the tree of the king of the asuras, called Shanjin, seven yojanas in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions. There is a tree in Trāyastriṃśa Heaven called Huadu, seven yojanas in circumference and one hundred yojanas in height. Its branches spread fifty yojanas in the four directions.

People in Jambudvīpa live for one hundred years. Many die young. For the first ten years they are ignorant. At twenty they begin to have some knowledge but they are not yet wise. At thirty their emotional and intellectual powers are strong. At forty there is no limit to what they can [understand and] practice. At fifty they do not forget what they have learned. At sixty they become stubborn. At seventy they become physically slow. At eighty they lose their physical beauty. At ninety their illnesses cause much pain. At one hundred all their sense organs decline. By then they have experienced three hundred winters, summers, and springs, and taken thirtysix thousand meals. There are also handicapped people there. The Lishi apitun lun (T.1644:200b10-16; ref. 200b29-c1, 22-24; 201b21-22) says: People in Jambudvīpa wear a variety of clothing and jewelry. Some wear their hair long, divided into two knots. Some shave their hair and beard. Some leave the hair at the top of their heads and shave everything else. This is called cūḍā hair. Some pull out their hair and beards. Some have their hair and beards trimmed. Some weave their hair. Some leave their long hair loose. Some trim their loose front hair and let the back hair form a circle [in a bun]. Some go about naked. Some wear clothes that cover the top but leave the bottom exposed, or that exposes the top but covers the bottom. Some cover both top and bottom and others simply cover the 68

Fascicle 2

front and back. The wide variety of food the people of this continent eat cannot be described in detail here. We know about their marriage ceremonies and ways of trading at market from what we see. The same treatise says (T.1644:201c23-24):

In their lifetimes people in Jambudvīpa desire an infinite number of things. They are unlike the people of the three other continents, who have only limited desires. There are, however, also those who engage in spiritual cultivation and are free from desire throughout their lives in Jambudvīpa. The Shunzhengli lun (ref. T.1562:516a2-3) says, "Jambudvīpa to the south has two peripheral continents, the first called Cāmara and the second Cāmarāvarā. People live on both these continents." 7. Size of the Body

The Lishi jing (Lishi apitun lun, T.1644:215c5-6) says: Before the age of ten years old people in Jambudvīpa are very small, some only about two or three hands tall. When they grow to normal size they are eight hands tall.

The Pitan lun (ref. Za apitanxin lun, T.1552:887a17-19) says: When people in Jambudvīpa become one hundred years old, their height is three and a half zhou tall; some are eight zhou. (Note: The Chang ahan jing, T.1:133a10, speaks of "three and a half zhou tall." There may have been some uncertainty or this text speaks in loose terms.) People in Pūrva videha are eight zhou tall. People in Aparagodānīya are sixteen zhou tall. People in Uttarakuru are thirty-two zhou tall.

8. Life Span

According to the Abhidharma, the life span of the people in Jambudvīpa is indeterminate. There are three categories: a superior life span of one hundred and twenty-five years, a medium life span of one hundred years, and an inferior life span of sixty years. There is also an innumerable number of people who die without completing their life spans. These categories apply in the period of the declining world age. At the beginning of a world age the life span is infinite, or eighty-four thousand years. 69

282a

A Forest of Pearls from the Dharma Garden, Volume I

The Chang ahan jing (ref. T.1:133a23-25) says:

The life span of people in Jambudvīpa is one hundred and twenty years, though many die young [before their life span runs out]. The life span of the people in Pūrvavideha to the east is two hundred years. (Note: The Loutan jing, T.23:296c2, says that the life span of the people [in Pūrva videha] is three hundred years.) The life span of the people in Apara godānīya to the west is three hundred years. The life span of the people in Uttarakuru to the north is one thousand years. (Note: In the other three continents people also die young; only in the northern continent [of Uttarakuru] do people always live out their fixed life span of one thousand years.) 9. Size of Clothing

The Qishi jing (T.24:344c12-16) says:

The height of people in Jambudvīpa is three and a half zhou. Consequently, their clothing is seven zhou long and three and a half zhou wide. The people in Apara godānīya and Pūrvavideha are the same size as those in Jambudvīpa, and both the length and width of their clothing is the same. The people in Uttarakura are seven zhou tall and their clothing is fourteen zhou in length and seven zhou wide at both top and bottom. The asuras are one yojana tall; their clothing is two yojanas long and one yojana wide, and weighs half a kārṣāpana. (Note: In Chinese measure, one-half liang. Other scriptures give different sizes for the asuras' clothing. For example, the asura Vemacitra is four times taller than Mount Sumeru.) 10. Comparative Merits

The Chang ahan jing (T.1:135b23-c26) says:

The Buddha said to the monks, "The people in Jambudvīpa are superior to those in Aparagodānīya in three ways. What are the three? First, they are courageous, have a good [faculty of] memory, and are capable of conduct that produces karma; second, they are courageous, have a good [faculty of] memory, and are diligent in spiritual cultivation; third, they are courageous, have a good [faculty of] memory, and buddhas appear [in that continent]. The people in Aparagodānīya are superior to those in Jambudvīpa in three ways. What are the three? First, they have more cows; second, they have more sheep; third, they have more jewels.

70

Fascicle 2

Jambudvīpa is superior to Pūrvavideha in three ways. What are the three? First, people there are courageous, have a good [faculty of] memory, and are capable of conduct that produces karma; second, they are courageous, have a good [faculty of] memory, and are diligent in spiritual cultivation; third, they are courageous, have a good [faculty of] memory, and buddhas appear [in that continent]. Pūrvavideha is superior to Jambudvīpa in three ways. What are the three? First, the land is extremely wide; second, the land is extremely large; third, the land is extremely beautiful. Jambudvīpa is superior to Uttarakuru in three ways. What are the three? First, the people there are courageous, have a good [faculty of] memory, and are capable of conduct that produces karma; second, the people there are courageous, have a good [faculty of] memory, and are diligent in spiritual cultivation; third, they are courageous, have a good [faculty of] memory, and buddhas appear [in that continent]. Uttarakuru is superior to Jambudvīpa in three ways. What are the three? First, people there have no family relationships; second, they have no possessions; third, they all live for one thousand years.

The people in Jam budvīpa are superior to the hungry ghosts (pretas) in the above-mentioned three ways. Hungry ghosts are superior to the people in Jambudvīpa in three ways. What are the three? First, they live long lives; second, the bodies are large; third, they benefit from actions of others. The people in Jambudvīpa are superior to garuḍas in the above-mentioned three ways. Garuḍas are superior to people in Jambudvīpa in three ways. What are the three? First, they live long lives; second, their bodies are large; third, they have a palace.

The people in Jambudvīpa are superior to the asuras in the above-mentioned three ways. Asuras are superior to people in Jambudvīpa in three ways. What are the three? First, their palaces are tall and wide; second, their palaces are beautifully decorated; third, their palaces are clean and pure. The people in Jambudvīpa are superior to the four heavenly kings in the above-mentioned three ways. The four heavenly kings are superior to the people of Jambudvīpa in three ways. What are the three? First, they live long; second, they are good-looking; third, they enjoy many pleasures. The people in Jambudvīpa are superior to the gods of Trāyastriṃśa Heaven, Yama Heaven, Tuṣita Heaven, and Nirmāṇarati Heaven in the 282b

71

A Forest of Pearls from the Dharma Garden, Volume I

above-mentioned three ways. The gods of these heavens are superior to the people of Jambudvīpa in three ways. What are the three? First, they live longer; second, they are good-looking; third, they enjoy many pleasures. 2. Explanation of

the Heavens

(This is subdivided into twenty-two parts:) (1) Ranking, (2) Names [of the Heavens], (3) Karmic Causes, (4) Birth, (5) Measurement of Realms, (6) Measurement of Bodies, (7) Measurement of Robes, (8) Life Span, (9) Dwelling Place, (10) Spaciousness, (11) Adornment, (12) Presenting the Memorial, (13) Supernatural Powers, (14) Bodily Halo, (15) Commerce, (16) Marriage, (17) Food and Drink, (18) Servants and Vehicles;, (19) Attendants, (20) Distinction of Classes, (21) Wealth and Poverty, and (22) Funerals. 1. Ranking

According to the teaching in the Posha lun (ref. T.1546:49b5-21): There are thirty-two kinds of heavens: the realm of desire has ten, the realm of form has eighteen, and the formless realm has four. First, the ten heavens in the realm of desire consist of (1) Ganshou (Karoṭapāṇi?), (2) Chihuaman (Mālādhāra?), (3) Changfangyi (Sadāmatta?), (4) the heaven of the sun, moon, and stars, (5) the heaven of the four heavenly kings, (6) the thirty-three heavens (Note: Under the comprehensive name Trāyastriṃśa), (7) Yama Heaven, (8) Tuṣita Heaven, (9) Nirmāṇarati Heaven, and (10) Paranirmitavaśavartin Heaven. (Note the heaven of the sun, moon, and stars, etc. and the last four heavens are in the sky. The other five are situated on the mountain. Details are found below in the section on locations).

Second, the eighteen heavens in the realm of form consist of (1) the three heavens of the first meditative state (Brahmakāyika, Brahmapurohita, and Mahābrahmā). (Interlinear note: These three heavens do not constitute separate realms of residence. The Brahmapurohita deities are higher and awe-inspiring and the Mahābrahmā king rules over them. Of the three heavens, Brahmakāyika refers to the common deities, Brahmapurohita to ministers, and Mahābrahmā to the ruler. Only at this first level of meditation do distinctions among ruler, minister, and commoner exist. Distinctions 72

Fascicle 2

are absent above this level.), (2) the three heavens of the second meditative state (Parītābha, Apramāṇābha, and Ābhāsvara), (3) again the three heavens of the third meditative state (Parīttaśubha, Apramāṇaśubha, and Śubha kṛtsna), and (4) the nine heavens that exist only in the fourth meditative state (Punyaprasava, Fuai [Anabhraka?], Bṛhatphala, Asaṃjñika (Note: This "no-thought" heaven again is not a separate place; it is the same place as the preceding one, but because non-Buddhists live here it is given a separate name.), Abṛha, Atapa, Sudṛśa, Sudarśaṇa, and Akaniṣṭha). Third, the four heavens in the formless realm consist of (1) Infinite Space (Ākāśānantyāyatana), (2) Infinite Consciousness (Vijñānānantyā ya tana), (3) Nothingness (Akiṃcanyāyatana), and (4) Neither Thought nor No-thought (Naivasaṃjñānāsamjñāyatana). (Note: These three realms altogether contain thirty-three kinds of heavens.)

Question: I do not know how many among these thirty-two heavens are for ordinary beings and how many are for holy beings. Answer: In two of these heavens only ordinary beings live, and in five only holy beings live. In the remaining twenty-five heavens both ordinary and holy beings live. The two in which only ordinary beings live are the Mahā brahmā Heaven of the first meditative state and the Heaven of Nothought (Asaṃjñāna) of the fourth meditative state. These are both places where non-Buddhists live.

Question: Why do only ordinary beings live in these two heavens? Answer: The king of Mahābrahmā Heaven is deficient in positive karmic causes. He says that only he can produce heaven, earth, and all beings, and because of this they arrogantly despise all holy beings and refuse to live in the same place as these beings. In the Heaven of No-thought only non-Buddhists who have practiced the no-thought meditation are born and receive the karmic reward of being in the state of no-thought for five hundred world ages. Non-Buddhists cannot achieve nirvana. When their rewards have been exhausted they are bound to follow wrong views and be reborn in hell. For this reason holy beings are never born there.

The abovementioned five heavens where only holy beings live refer to the five heavens of pure beings (Śuddhāvāsa), above Bṛhatphala through Abṛha, Atapa, [Sudṛśa, Sudarśaṇa, and Akaniṣṭha]. This is where nonreturners 73

282c

283a

A Forest of Pearls from the Dharma Garden, Volume I

(anāgāmin) and arhats live. If an ordinary being is born there, they proceed to obtain a nonreturner's body, achieve the four meditative states, and issue forth untainted wisdom and meditative work filled with good perfuming effects. Some engage in the five kinds of practices and are reborn there. Ordinary beings lack these meditative works filled with good perfuming effects, and for this reason they are not reborn there. It is correct and without doubt that nonreturners are born there.

Question: Arhats are free from rebirth. How is it that they are said to be born there?

Answer: One should [more correctly] say that nonreturners of the realm of desire are born there and achieve arhatship. It is not that they are first arhats and are then reborn there.

The abovementioned remaining twenty-five heavens where both ordinary beings and superior beings live together cannot be discussed in detail here. Generally, according to the teachings of the Small and Great Vehicles, there are four categories of heavens.

The Niepan jing (T.374:494b21-26) says:

There are four kinds of heavens: (1) the worldly heaven, (2) the heavens of rebirths, (3) the pure heaven, and (4) the heaven of truth. [Gods in the] worldly heaven are like kings. The heavens of rebirths refer to the various heavens from the heaven of the four heavenly kings to the heaven of Neither Thought Nor No-thought. The pure heaven is for stream-winners (srota-āpanna) through pratyekabuddhas. The heaven of truth is for bodhisattvas of the ten stages. Why is it called "truth"? Bodhisattvas of the ten stages are called the heaven of truth because they understand the truth of the teaching well and see into the truth of the emptiness of all beings. 2. Names [of the Heavens]

Discussing the heavens of four heavenly kings, the Chang ahan jing (ref. T.1:79c28-80a8) says:

The eastern heavenly king is called Dhṛtarāṣṭra; the name is translated into Chinese as Governed Realm Ruler. (Note: The Dazhidu lun, ref. T.1509:443b10, gives a slightly different transcription.) He rules over the gandharva and piśāca generals, guarding people in Pūrvavideha against 74

Fascicle 2

invasion. The southern heavenly king is called Virūḍhaka; the name is translated into Chinese as Increase Heaven Ruler. (Note: The Dazhidu lun, ref. T.1509:443b11, gives a slightly different transcription.) He rules over the kumbhāṇḍa and preta ghost generals, guarding people in Jambudvīpa against invasion. The western heavenly king is called Virūḍhaka; the name is translated into Chinese as Mixed Words Ruler. (Note: The Dazhidu lun, T.1509:443b12 gives a slightly different transcription.) He rules over the dragon (nāga) and pūtana ghost generals, guarding people in Apara godānīya against invasion. The northern heavenly king is called Vaiśravaṇa; the name is translated into Chinese as Wide Hearing Heaven Ruler. (Note: the Dazhidu lun, T.1509:443b13, gives a slightly different transcription.) He rules over the yakṣa and rākṣasa generals, guarding people in Uttara kuru against invasion. The Dazhidu lun (T.1509:443b14-20) says:

The god Śakra's full name in Sanskrit is Śakra-devānam Indra. Śakra is translated in Chinese as "able," deva is translated as "god," and indra is translated as "lord." Together the name means "able lord of gods." The name of the god Suyāma is translated in Chinese as "very good." Tuṣita is translated in Chinese as "well-satisfied." Nirmāṇarati is translated in Chinese as "enjoying transformation." [Paranirmita]vaśavartin is translated in Chinese as "enjoying freely what others produced by transformation." The king of Brahmā Heaven is called Sikhi, which is translated in Chinese as "great top" or "great vessel." Śuddhāvāsa is translated in Chinese as "pure dwelling." (Note: The Dazhidu lun explains the meaning of each name, one after another. The names of higher heavens are the same as those listed in the Posha lun. For the sake of concision they are not reproduced here.) The Zhong ahan jing (ref. Za ahan jing, T.99:290c21-291a25) says: At one time another monk approached the Buddha and paid respect by bowing [his head] to the Buddha's feet. After withdrawing to a corner, he addressed the Buddha, "World-honored One, why is Śakra (Śakra-devānām Indra) called by this name?"

The Buddha replied to the monk, "In a previous life Śakra was a human being and performed spontaneous giving. He gave drink, food, money, 75

283b

A Forest of Pearls from the Dharma Garden, Volume I goods, and lamps to monks and brahmans who were poor and in distress. Because he was strong (śakra) enough to do this, he is called "Śakradevānām Indra." [The monk asked,] "Why is he [also] called Puraṃdara?" The Buddha said, "When he was a human being in a previous life he frequently [traveled from town to town] and performed giving, offering clothing, drink, food, lamps, and so on. For this reason he is called Puraṃdara." [The monk asked,] "Why is he also called Maghavā?" The Buddha said, "When he was a human being in a previous life, his name was Maghavā. So, he is called by his original name."

[The monk asked,] "Why is he also called Vāsava?" The Buddha said, "When he was a human being in a previous life he offered a gift of robes (vāsa). So he is called Vāsava."

[The monk asked,] "Why is he also called Kauśika?" The Buddha said, "When he was a human being in a previous life his surname was Kauśika." [The monk asked,] "Why is he also called Sujāṃpati?" The Buddha said, "Because Sujā is the first empress of this heavenly emperor." [The monk asked,] "Why is he also called Thousand Eyes (Sahā srākṣa)?" The Buddha said, "When he was a human being in a previous life, he was intelligent and wise. In one sitting he could consider a thousand matters, observing and investigating them."

[The monk asked,] "Why is he also called Tili?" The Buddha said, "Because this heavenly emperor is the ruler of the thirty-two heavens." The Buddha said to the monk, "When Śakra-devānām Indra was a human being in a previous life he practiced seven kinds of virtuous deeds, and because of this he was able to become this deity. What are the seven? The list begins with serving one's parents and ends with making offerings to everyone equally. The content of these deeds are described in the verse in the scripture (T.99:2.290b14-19).

3. Karmic Causes

Question: What deeds produce the karmic effects leading to each of the six realms of existence?

According to the Dazhidu lun (ref. T.1509:280a21-b3): The karmic causes of the six realms of existence are none other than good 76

Fascicle 2

and evil deeds. Each has three subcategories. The higher category leads to birth in heaven; the middle to birth as human being; and the lower to birth in the four inferior realms. According to this theory, only the higher subcategory of good deeds leads to birth in heaven. [Here] no distinction is made between general practice and meditation.

The Yebao chabie jing (T.80:893b5-12) discusses the ten good deeds that lead to rebirth in heaven in detailed terms of the distinctions between general practice and meditation and the distinction of three realms. The scripture says: There are also ten good deeds that lead sentient beings to birth in the heavens of the realm of desire. If they practice the superior ten good deeds they can be reborn in the heavens of the realm of desire. This refers to general good deeds of the realm of desire. [The scripture continues:]

There are also ten good deeds that lead sentient beings to birth in the heavens of the realm of form. If they practice the tainted (sāsrava) ten good deeds they can be reborn in the heavens of the realm of form. These correspond to meditation." This refers to the meditative good deeds of the realm of form. [The scripture continues:]

There are also the four karmic deeds that can lead sentient beings to rebirth in the formless realm: first, the meditation of emptiness that goes beyond all thoughts of forms and destroys all dualistic thought; second, the meditation of consciousness that goes beyond all meditations of emptiness; third, the meditation of nonexistence that goes beyond all meditations of consciousness; fourth, the meditation of no-thought and its negation that goes beyond all meditations of nonbeing. By means of these good deeds they obtain rebirth [in the heaven] of the formless realm. If someone asks why the ten good deeds are not mentioned in regard to this last realm, one should reply that one in the formless realm has transcended form and disregards such things as the body and speech [in terms of which the ten good deeds are described]. For this reason, one only speaks of four karmic deeds and not of the ten good deeds.

77

283c

A Forest of Pearls from the Dharma Garden, Volume I However, the views expressed above are all the teaching of the Tathāgata. He distinguished the different retributions for different kinds of deeds. Causes and effects match each other without error .

According to the Shanjie jing:

Monks uphold two hundred and fifty precepts and nuns uphold three hundred and seventy-eight precepts. There are also deeds that lead to birth in heaven.

Thus, a verse in the Sifenlü jieben (T.1429:1022c12-13; T.1430:1030b11-12) says, "Intelligent people guard their precepts and obtain three kinds of happiness: fame, wealth, and birth in heaven after death." This refers to the heaven in the realm of desire.

The Zhengfanian jing (ref. T.721:142b24-25) says:

Some uphold the precepts of not killing, not stealing, and not engaging in immoral sexual conduct; for these three good deeds they are reborn in heaven.

This also refers to rebirth in a heaven in the realm of desire. In the teachings given by the Buddha on different occasions, such heavenly rebirth is not attributed solely to these three causes.

According to the Wenshi jing (T.701:803a22-c3), by bathing a monk as an act of spiritual purity, one can be reborn in heaven or in higher realms. This too is the Buddha's teaching on a different occasion. It is not that by bathing a monk one can be reborn in all higher realms; one can be reborn only in the heavens of the realm of desire.

Furthermore, according to the Nirvana Sutra (T.374:374a12-b2): A loving mother tries to save her child [from drowning] in the Ganges River, but both the mother and child die and are reborn in the Brahmā Heaven. This refers to general worldly love, and it is not supported by other good deeds of Buddhist meditation. How can [such an act] lead to rebirth in heaven? It must have resulted from other distant causes and was not mere worldly love that caused rebirth in heaven. The teaching that by simply hearing once the word "nirvana" one can avoid falling into the four inferior realms of rebirth is also intended in the same way. 78

Fascicle 2

Therefore, the Zhenfanian jing (ref. T.721:142b19-c11) teaches: By following the seven precepts of not killing, not stealing, not engaging in immoral sexual conduct, not telling lies, not engaging in insincere flattery, not uttering slanderous words, and not speaking harshly one can be reborn in the heaven of the four heavenly kings. By upholding seven kinds of precepts, one can be reborn in the heavens. There are three kinds. By upholding the precept of not killing one can be reborn in the place of the four heavenly kings. By upholding the precepts of not killing and not stealing one can be reborn in the Heaven of the Thirty-three Gods (Trāyastriṃśa). By upholding the precepts of not killing, not stealing, and not engaging in immoral sexual conduct one can be reborn in Yama Heaven. By upholding the precepts of not killing, not stealing, not engaging in immoral sexual conduct, not lying, not uttering slanderous words, not speaking harshly, and not engaging in insincere flattery, one can be reborn in Tuṣita Heaven. Accepting worldly precepts and having faith in Buddhist precepts, not killing, not stealing, not engaging in immoral sexual conduct, not lying, not uttering slanderous words, not speaking harshly, and not engaging in insincere flattery, one can be reborn in Nirmāṇarati Heaven and Paranirmitavaśavartin Heaven.

The Chang ahan jing (T.1:30b25-28) says:

[These deities] had earlier engaged in spiritual cultivation under the Buddha and when their lives here ended they were born in the Heaven of the Thirty-three Gods (Trāyastriṃśa), causing the deities in that heaven to increase their five benefits: first, their life span in heaven; second, their appearance in heaven; third, their reputation in heaven; fourth, their pleasures; fifth, their power in heaven. The Za ahan jing (T.99:353b26-354a21) says:

Then the World-honored One said to the monks, "In the past, in the kingdom of Kosalā, there was a lute player called Guttila. He wandered among the people of Kosalā and rested in a field. Six heavenly maidens from the great heavenly palace came to the where the lute player Guttila was staying in the kingdom of Kosalā and spoke to him, saying, "Uncle, play the lute 79

A Forest of Pearls from the Dharma Garden, Volume I 284a

for us. We will sing and dance." The lute player Guttila said, "Sisters, it should be this way. I will play the lute for you, and you will tell me who is born in heaven and for what reason they are born there." The heavenly maidens said, "As you play the lute we will sing and dance, and the song we sing will explain the conditions for being born in heaven." [Guttila] then played the lute and the six heavenly maidens sang and danced. The first maiden sang these verses:

As a man I gave a woman the gift of a beautiful robe. Because of this gift of a robe, I obtained this superior rebirth [as a heavenly maiden].

For giving something that I cherished, I was reborn in heaven and have everything as I wish.

I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of redirected merit. The second maiden sang these verses: As a man I gave a woman the gift of quality perfume. Because of this gift of something I cherished, I was reborn in heaven and have everything as I wish.

I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of redirected merit. The third maiden sang these verses:

As man I gave a woman the gift of food. Because of this gift of something I cherished, I was reborn in heaven and have everything as I wish.

I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of redirected merit. 80

Fascicle 2

The fourth maiden sang these verses: As I recall a previous life,

I was someone's maidservant.

I did not steal, nor was I greedy.

Tirelessly, I engaged in spiritual cultivation. Taking for myself only a measured amount of food, I divided my food and offered assistance to the poor. Now I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of making offerings. The fifth maiden sang these verses: As I recall a previous life,

I was someone's wife.

My mother-in-law had a violent temper, Constantly criticizing me.

I upheld the moral principles, and cultivated the proper ways of behaving as a woman, humble and obedient. Now I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of making offerings. The sixth maiden sang these verses: I once encountered some monks and nuns. I heard from them the correct teaching, and after a short while received the lay precepts.

Now, I live in a palace, fly up and travel in the sky. With the body of a heavenly being, made of gold, I am the best among a hundred heavenly maidens. Observe this merit, which is the highest example of making offerings. Thereupon the lute player Guttila of Kosalā kingdom uttered the following verses:

81

284b

A Forest of Pearls from the Dharma Garden, Volume I

Luckily I came here, to the forest of Kosalā,

And was able to see these heavenly maidens, with most beautiful heavenly bodies.

Having seen them and heard them teach, I should with increased effort cultivate good deeds.

Because of the merits of this new effort I will be able to be born in heaven.

When [Guttila] had finished saying this, the heavenly maidens disappeared. 4. Birth

Birth in the Heavens of the Four Heavenly Kings

According to the Chang ahan jing and the Dazhidu lun, the gods in the heavens of the four heavenly kings all marry and satisfy their desires, just as do human beings. But they are born by transformation. Their newborns are like two-year-old human children and sit on [their mother's] laps. (Note: According to the Shunzhengli lun, as noted below, they are like five-yearold human children. According to another scripture, a newly born male child sits on his mother's right knee, and a female child sits on her mother's left knee.) Shortly after a newborn has arrived, they become thirsty and hungry. Spontaneous jeweled vessels filled with a hundred different kinds of food appear. In the case of those with greatest amount of merit, the color of the rice is white; in the case of those with an average amount of merit, it is blue; in the case of those with smallest amount [of merit], it is red. If they are thirsty the jeweled vessel fills with sweet juice. The color varies, as in the case of the food. They do not keep what is left of the drink but throw it into fire, just as in the case of ghee. By the time they finish eating they are the same size as the other gods. When they are first born they still remember their previous lives, but as they play they forget them. Birth in the Heaven of the Thirty-three [Gods].

The Piyeposhenrenwen jing (ref. Piyeshawen jing, T.354:230b7-231c15) says:

The Great Sage should know this. In the Heaven of the Thirty-three [Gods] the gods play and have fun. Going through the forest, if the mind [of a 82

Fascicle 2

deceased sentient being] sees a male deity and a female deity sitting together, it is overjoyed and [the sentient being] is quickly reborn there. Just like a bead threaded on a string will run straight along the string when one end of the string is pulled, that sentient being will not be reborn elsewhere. When the sentient being is about to be born there a flower appears in the hand of the female deity. When she sees it, she realizes that she is pregnant. She then takes the flower and gives it to her husband, saying, "I am going to have a child. Be happy!" Seeing this, the male deity is delighted, knowing that his wife is bearing a divine child. The two deities are pleased, and after seven days have passed, the sentient being, with long hair, pure and uncontaminated, endowed with a god's clothing, is born in that heaven. During the seven days he entertains the thought, "I withdraw from such-and-such place to be born in this heaven. I will perform good deeds for my parents." [When he thinks in this way] he is filled with joy. With joy desire appears, and the sentient being immediately goes to that place in heaven, just as a drunken elephant stumbles. His nose is like an elephant, round and long, and his chest is flat and gold in color. His upper and lower body is large, while it is narrow in the middle. His gait is cautious. He is thoughtful and courageous. His waist bends like a bow and his back is straight. His thighs are large, like banana plants. He knows the laws of heaven well. His beard is very short. He has the strong fragrance of the gods. His nails are thin, and his body is clean. Without help from anyone, he dresses and adorns himself. There is no illness in heaven. He gradually grows up in the palace, where there is no master. When the heavenly maidens see him, they gather around him, saying "Holy child, welcome! In this palace we have no husband who is our master. We have long been separated from our husband and have only children. We are young, endowed with beautiful features. We will provide milk, just as if it were to come from a golden jar. Our faces are of the color of a newly opened lotus flower. We move like lightning. We are attractive and pleasing. We are heavenly maidens. We will now serve you. This is a place for seeking pleasure." In this way the women approach the child and serve him.

In the Heaven of Thirty-three Gods is the Hall of Good Teaching, the place where the gods gather together. It has eighty-four thousand pillars, 83

284c

A Forest of Pearls from the Dharma Garden, Volume I

285a

each made of jewels. Within it is free of troublesome vermin such as mosquitoes and flies. Nor are there any difficulties such as sleepiness and exhaustion. Infinite numbers of heavenly maidens offer fun and pleasure as one wishes. Such troubles as jealousy and fighting are absent. The cheeks of the heavenly maidens are pure and spotless, like the mirror of the round moon. With their own methods, using perfume and colors, they decorate their faces. These maidens sing and entertain each other. The Qishi jing (T.24:346a27-c22) says:

In that heaven, either from a male or female deity, as they sit, the newborn suddenly appears near the knees or between the thighs. When the new creature has just been born, he or she looks like a twelve-year-old human child. If a male child, he is born somewhere around the knees of the sitting male deity. If a female child, she is born between the thighs of a female deity. As soon as the child is born, the deity says that he or she is his or her child. When the child is born, because of his or her previous karma the child entertains three kinds of thoughts: first, the child recalls where he or she died; second, the child realizes where he or she has just been reborn, third, the child realizes that this rebirth is the fruit of his or her previous karma, that it is the reward for merit. Having entertained these thoughts, the newborn thinks of eating. Immediately many jeweled vessels appear in front of the newborn, each spontaneously filled with heavenly food of different colors.

The Shunzhengli lun (T.1562:519b26-c1) says:

What is the size of the bodies of the gods who have just been born in the six heavens in the realm of desire? When gods are born in these heavens, their bodies are the same size as those of five-, six-, seven-, eight-, nine-, or ten-year-old human beings respectively. After birth they quickly grow to their full sizes. When the deities of the heavens in the realm of desire are born, their bodies are fully grown and they are wearing beautiful heavenly robes. All the gods speak the holy language (Sanskrit). Thus, their language is identical to that of Central India. Therefore, they understand the language of the scriptures without studying it.

84

Fascicle 2

5. Measurement of Realms

The Qishi jing (T.24:310c23-311b6) says:

At the foot of Mount Sumeru are three levels of areas in which gods live. The lowest level is sixty yojanas wide and deep, the second level is forty yojanas wide and deep, and the highest level is twenty yojanas wide and deep. Each has seven layers of walls surrounding the palace. Numerous birds sing beautiful songs, and nothing anyone might wish for is lacking. In each of these levels yakṣas also live. In the middle part of Mount Sumeru, at the height of forty-two thousand yojanas, is the palace where the four heavenly kings live. At the top of Mount Sumeru is the palace of the Heaven of the Thirty-three Gods. This is where Śakra (Indra) lives. Above the Heaven of the Thirty-three Gods is Yama Heaven. Above that is Tuṣita Heaven. Above that is Nirmāṇarati Heaven. Above that is Paranirmitavaśavartina Heaven. Above that is Brahmakāyika Heaven. Below Brahmakāyika Heaven, in the space between it and the heaven below, is the palace of Māra, the Evil One. Above Brahmakāyika Heaven is Ābhāsvara Heaven. Above Ābhāsvara Heaven is Śubhakṛtsna Heaven. Above Śubhakṛtsna Heaven is Bṛhatphala Heaven. Above Bṛhatphala Heaven is No-coarse-thought (Asaṃjñika?) Heaven. In the space below this heaven are the palaces of other deities, called no-thought (āsaṃjñin) beings. Above Asaṃjñika Heaven is Abṛha Heaven. Above Abṛha Heaven is Sudarśana Heaven. Above Sudarśaṇa Heaven is Sudṛśa Heaven. Above Sudṛśa Heaven is the palace of Akaniṣṭha Heaven. Above Akaniṣṭha Heaven are further heavens: the [Heaven] of Unbounded Emptiness, the Heaven of Unbounded Consciousness, the [Heaven] of Nonexistence, the [Heaven] of Neither Thought Nor No-thought. These names all refer to places where gods live. In these differently marked areas different sentient beings live, coming and going, appearing and disappearing. All beings in this world undergo birth, aging, illness, and death and are reborn in different realms. The highest realm in which they can be reborn are these heavens. This world is called the sahā world. Innumerable worlds in all directions are also like this world.

The Lishi apitun lun (T.1644:198c29-199b2) says:

85

285b

A Forest of Pearls from the Dharma Garden, Volume I

285c

Two hundred thousand yojanas below Jambudvīpa is Avīci Hell. One hundred thousand yojanas below Jambudvīpa is the location of the hell of Yama's world. Between these two are other hells. (Note: This treatise does not discuss the distances among these hells.) Four hundred thousand yojanas above here is the place where the four heavenly kings live. Eight hundred thousand yojanas above here is the location where the thirtythree gods live. One million six hundred thousand yojanas above here is the location where the gods of Yama Heaven live. Three million two hundred thousand yojanas above here is the location where the gods of Tuṣita Heaven live. Six million four hundred thousand yojanas above here is the location where the gods of Nirmāṇarati Heaven live. Twelve million eight hundred thousand yojanas above here is the location where the gods of Paranirmitavaśavartin Heaven live.

A monk asked the Buddha, "How far is it from Jambudvīpa to Brahmā's place?" The Buddha said, "The distance between Jambudvīpa and Brahmā's place is very far. Suppose on the fifteenth day of the ninth month, when the moon is full, a person in Brahmā's place dropped a rock measuring one hundred square zhang downward, which fell without obstruction through the space in between, it would not reach the ground of Jambudvīpa until the full moon in the ninth month of the following year. Apramāṇābha Heaven is still further by the same distance. From Apramāṇābha Heaven to Ābhāsvara Heaven is again the same distance. From Ābhāsvara Heaven to Parīttaśubha Heaven is again the same distance. From Parīttaśubha Heaven to Apramāṇaśubha Heaven is again the same distance. From Apramāṇaśubha Heaven to Śubhakṛtsna Heaven is again the same distance. From Śubhakṛtsna Heaven to Anabhraka Heaven is again the same distance. From Anabhraka Heaven to Punyaprasava Heaven is again the same distance. From Punyaprasava Heaven to Bṛhatphala Heaven is again the same distance. From Bṛhatphala Heaven to Āsaṃjñika Heaven is again the same distance. From Āsaṃjñika Heaven to Sudṛśa Heaven is again the same distance. From Sudṛśa Heaven to Sudarśana Heaven is again the same distance. From Sudarśana Heaven to Abṛha Heaven is again the same distance. From Abṛha Heaven to Atapa Heaven is again the same distance. From Atapa Heaven to Akaniṣṭha Heaven is again the same distance. 86

Fascicle 2

[Verses say:]

From Akaniṣṭha [Heaven] to the ground of Jambudvīpa, If one were to throw a dense rocky mountain, After sixty-five thousand five hundred and twenty-three years, with no obstacles in the space in between, The rocky mountain will reach Jambudvīpa. The Dazhidu lun (T.1509:124c13-17) says: If someone were to throw a one square-zhang rock from the edge of the heavens of the realm of desire, it would take eighteen thousand three hundred and eighty-two years before it reached the ground here. 87