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Chapter Two

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The Three Realms

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(Part 2: Explanation of the Heavens continues.) 6. Measurement of Bodies

The Zaxin lun (T.1552:886c24-887a15) says: Seven subatomic particles (paramāṇus) form an atom (aṇu). These are the smallest units. [Those with] divine eyes can see them, and bodhisattvas and universal monarchs can also see them. Seven atoms form a molecule of metal. Seven molecules of metal form a molecule of water. Seven molecules of water form a molecule [the size] of the tip of a rabbit's hair. Seven molecules the size of the tip of a rabbit's hair form a molecule [the size of the tip] of a sheep's hair. Seven molecules the size of the tip of a sheep's hair form a molecule [the size of the tip] of a cow's hair. Seven molecules the size of the tip of a cow's hair form a particle of dust [that can be seen in the light coming through a narrow gap]; seven dust particles form a lice egg. Seven lice eggs form a lice. Seven lice form a particle of wheat. Seven wheat particles form one aṅgula ("finger"). Twenty-four aṅgulas is a hastaka ("elbow"). Four hastakas is a dhanu ("bow"). Five hundred dhanus is one krośa. Eight krośas is one yojana. Thus, a verse says: Seven paramāṇus forms one aṇu.

Seven aṇus forms one metal molecule.

A particle of water, the hairs of a rabbit and cow, Each follows as the preceding is multiplied by seven. Thus, in the treatises the sizes of the gods, from the four heavenly kings to the gods in Akaniṣṭha Heaven, are measures by krośas. 89

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Thus the Posha lun (T.1545:702a26) says, "The bodies of the four heavenly kings are a quarter krośa in height."

According to the Zhengfanian jing (ref. Za apitanxin lun, T.1552:887a19-24): The size of gods of the four heavens is the same as that of their kings. (Note: The Abhidharma also says the same.) The size of the gods in the Heaven of Thirty-three Gods is one-half krośa in height. That of Śakra (Indra) is one krośa. The size of the gods in Yama Heaven is two quarter-krośas in height. (Note: The body of Śakra is taller than that of Yama because in a past life he singlemindedly devoted himself to pious works.) The gods in Tuṣita Heaven are one krośa tall, just like the gods in Śakra's heaven. The gods in Nirmāṇarati Heaven are one and one-quarter krośas in height. The gods in Paranirmitavaśavartin Heaven are one and one-half krośas in height. (Note: These are the sizes of the gods in the heavens of the realm of desire.) Second, as for the sizes of the gods in the realm of form, the Za apitanxin lun (T.1552:887a24-b4) says:

The gods in Brahmakāyika Heaven are one-half yojana in height. The gods in Brahmapurohita Heaven are one yojana in height. The gods in Mahā brahmā Heaven are one and half yojanas in height. The gods in Parīttābha Heaven are two yojanas in height. The gods in Apramāṇābha Heaven are four yojanas in height. The gods in Ābhāsvara Heaven are eight yojanas in height. The gods in Parīttaśubha Heaven are sixteen yojanas in height. The gods in Apramāṇaśubha Heaven are thirty-two yojanas in height. The gods in Śubhakṛtsna Heaven are sixty-four yojanas in height. The gods in Fuqing (Anabhraka, No Cloud[like Gathering of Gods]?) Heaven are one hundred and twenty-five yojanas in height. The gods in Puṇyaprasava Heaven are two hundred and fifty yojanas in height. The gods in Bṛhatphala Heaven are five hundred yojanas in height. The gods in the Heaven of Nothought are the same. The gods in Abṛha Heaven are one thousand yojanas in height. The gods in Atapa Heaven are two thousand yojanas in height. The gods in Sudarśana Heaven are four thousand yojanas in height. The gods in Sudṛśa Heaven are eight thousand yojanas in height. The gods in Akaniṣṭha Heaven are sixteen thousand yojanas in height. Third, the formless realm transcends physical shapes and cannot be described 90

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in words. (Note: The Great Vehicle also speaks of subtle forms. Their descriptions found in the scriptures and treatises are not reproduced here.) 7. Measurement of Robes

Question: What are the heavenly robes like?

According to the scriptures, the gods in the six heavens of the realm of desire wear heavenly robes and freely fly about everywhere. Their clothing looks like robes but emits light, and it is not like the ordinary brocade of our world. The clothing of the gods in the realm of form is also called heavenly robes, but its light constantly changes, sometimes brighter and sometimes more beautiful, and it cannot be described.

The Qishi jing (T.24:344c16-29) says:

The four heavenly kings are one-half yojana tall; their robes are one yojana long and one-half yojana wide, and they weigh one-half liang. The gods in the Heaven of the Thirty-three [Gods] are one yojana tall; their robes are two yojanas long and one yojana wide, and weigh one-half liang. The gods in Yama Heaven are two yojanas tall; their robes are four yojanas long and weigh one-quarter of one-half liang. The gods in Tuṣita Heaven are four yojanas tall; their robes are eight yojanas long and four yojanas wide, and weigh one-eighth of one-half liang. The gods in Nirmāṇarati Heaven are eight yojanas tall; their robes are sixteen yojanas long and eight yojanas wide, and weigh one-sixteenth of one-half liang. The gods in Paranirmitavaśavartin Heaven are sixteen yojanas tall; their robes are thirty-two yojanas long and sixteen yojanas wide, and weigh one thirtysecond of one-half liang. The gods in Māra's heavens are thirty yojanas tall; their robes are sixty-four yojanas long and thirty-two yojanas wide, and weigh one sixty-fourth of one-half liang. In the many heavens above these the size of the gods' bodies and their robes are no different. The Qishi jing (ref. Lishi apitun lun, T. 1644:200b3-10, 27-29) says: The robes of the gods in the various heavens of the realm of desire are decorated in many different ways and cannot be described in detail. In the two heavens of Nirmāṇarati and Paranirmitavaśavartin, however, the sizes of the gods' robes follow what is in their minds, and the weight of their robes is likewise. The gods in the realm of form do not wear robes 91

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but look as if they do. Their heads do not have hair and look like heavenly crowns. There is no distinction between male and female forms; there is only one gender.

The Chang ahan jing (T.1:133a16-22) says:

The robes of the gods in the Heaven of the Thirty-three [Gods] weigh six zhu (about four grams). The robes of the gods in Yama Heaven weigh three zhu. The robes of the gods in Tuṣita Heaven weigh one and a half zhu. The robes of the gods in Nirmāṇarati Heaven weigh one zhu. The robes of the gods in Paranirmitavaśavartin Heaven weigh one-half zhu. The Shunzhengli lun (T.1562:519b27-28) says, "The moment the gods of the realm of form are born their bodies are fully developed and covered by clothing."

8. Life Span

The Za apitanxin lun (T.1552:887b19-c26) says:

As for the life spans of the gods, fifty years for human beings is one day and night for the four heavenly kings. Calculating in terms of days and months, five hundred years, the life span of the four heavenly kings equals nine million human years, based on the calendar of the sun and moon. Similarly, taking one day and one night in Revivifying Hell (saṃjīva naraka) [as a unit] and calculating the time period in terms of days and months, five hundred years, the life span in Revivifying Hell, equals one hundred years for human beings. Taking one day and night in the Heaven of the Thirty-three Gods [as a unit], and calculating in terms of days and months, one thousand years, the life span of the thirty-three gods, equals three hundred and six million human years. Taking one day and night in Black Rope Hell (kālasūtra naraka) [as a unit] and calculating in terms of days and nights, one thousand years in Black Rope Hell equals two hundred human years. Taking one day and night in Yama Heaven [as a unit] and calculating in terms of days and months, two thousand years, the life span of the gods in Yama Heaven, equals one billion four hundred and four million human years. Taking one day and night in Multiple Punishment Hell (saṃghāto naraka) [as a unit], and calculating in terms of days and months, two thousand years, the life span in Multiple 92

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Punishment Hell, equals four hundred human years. Taking one day and night in Tuṣita Heaven [as a unit], and calculating in terms of days and months, four thousand years, the life span of the gods in Tuṣita Heaven, amounts to fifty-seven billion sixty million human years. Taking one day and night in Shouting Hell (raurava naraka) [as a unit] and calculating in terms of days and months, four thousand years in Shouting Hell equals eight hundred human years. Taking one day and night in Nirmāṇarati Heaven [as a unit] and calculating in terms of days and months, eight thousand years, the life span of the gods in Nirmāṇarati Heaven, equals two hundred and thirty billion human years. Taking one day and night in Loud Shouting Hell (mahā raurava naraka) [as a unit], and calculating in terms of days and months, eight thousand years, the life span in Loud Shouting Hell, equals 1one thousand six hundred human years. Taking one day and night in Paranirmita vaśavartin Heaven [as a unit], and calculating in terms of days and months, sixteen thousand years, the life span of the gods in Paranirmitavaśavartin Heaven, equals ninety-two billion sixty million human years. Taking one day and night in Heat Hell (tāpana naraka) [as a unit], calculating in terms of days and months, the life span in Heat Hell is sixteen thousand years. The life span in Multiple Heat Hell is one-half a world age (kalpa). The life span in Avīci Hell is one world age. The maximum life span in the realm of animals is also one world age. As for earth-upholding dragons and hungry ghosts, the longest life span among them is five world ages. Second, the life span in the realm of form is calculated in terms of world ages. The life span of the gods in Brahmakāyika Heaven is onehalf a world age. The life span of the gods in Brahmapurohita Heaven is one world age. The life span of the gods in Mahābrahmā Heaven is one and a half world ages. For the gods in Parīttābha Heaven it is four world ages. For the gods in Ābhāsvara Heaven it is eight world ages. For the gods in Parīttaśubha Heaven it is sixteen world ages. For the gods in Apramāṇaśubha Heaven it is thirty-two world ages. For the gods in Śubha kṛtsna Heaven it is sixty-four world ages. For the gods in Fuai Heaven it is one hundred and twenty-five world ages. For the gods in Puṇyaprasava Heaven it is two hundred and fifty world ages. For the gods in Bṛhatphala Heaven it is five hundred world ages. For the gods in the Heaven of Nothought it is the same. For the gods in Abṛha Heaven it is one thousand 93

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world ages. For the gods in Atapa Heaven it is two thousand world ages. For the gods in Sudarśana Heaven it is four thousand world ages. For the gods in Sudṛśa Heaven it is eight thousand world ages. For the gods in Akaniṣṭha Heaven it is sixteen thousand world ages.

Third, the life span in the formless realm in the Heaven of [Unbounded] Emptiness is twenty-thousand world ages; in the Heaven of [Infinite] Consciousness it is forty thousand world ages; in the Heaven of Nothingness it is sixty thousand world ages; in the Heaven of Neither Thought Nor No-thought it is eighty thousand world ages. In all the three realms some beings die without fulfilling their life spans. Only in Uttarakuru, for the final-body bodhisattvas in Tuṣita Heaven, and in the Heaven of No-thought is the life span fixed and there is no such thing as not fulfilling one's life span. In other cases some die before fulfilling their life spans. The Shunzhengli lun (T.1562:520b13-29) also agrees, though it says: In the realm of human beings people in Uttarakuru are endowed with the strongest powers of merit, and even those of inferior capacities who indulge in physical pleasures do not receive punishment and after death are reborn in heaven without fail.

Otherwise this work agrees with the views cited above. Question: At the time of the world age of fire, when the great conflagration marks the end of the world, the fire reaches the heavenly realm of the first meditative state [in the realm of form] and burns up everything. Why does the Za apitanxin lun cited above claim that the ruler of Mahābrahmā Heaven, [which belongs to this level of heaven in the realm of form,] survives for a period of one and a half world ages?

Answer: The "one and a half world ages" here refers to the theory that takes sixty minor world ages as one and a half world age. This world age is not a major world age. According to the theory that speaks of the major world ages of water, fire, and wind, the major world age consists of eighty minor world ages. The life span in the sixty minor world ages is still shorter by twenty minor world ages than this major world age that includes destruction by fire. There is no contradiction between this theory and the comment about the life span of "one and a half world ages."

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How do we know this? The old Jushe lun (Abhidharmakośa-bhāṣya) calls an anatarkalpa a "special world age" (T.1559:220a23). The Lishi apitan lun calls it the "minor world age" (T.1644:206c1). The new Jushe lun (T.1558: 262b28) and the new Posha lun (T.1545:601c8; 690c5) call it a "medium world age." These three names refer to the same thing, and the duration involved is the same. According to the Āgamas (ref. T.1:40c-41c), the human life span was at first eighty-four thousand years. Every one hundred years it decreased by one year until it became ten years. Then it began to increase [at the same rate] until it again became eighty-four thousand. One cycle of this increase and decrease is called a medium world age (the "special" [anatarkalpa] and "minor" world ages mentioned in other texts refer to the same unit.) According to the Jushe lun, the period that comes to an end when heaven and earth undergo the three calamities and their course is exhausted is called a "greater world age." Going through the calamities of water, fire, and wind one by one (ref. T.1558:66b) takes eighty medium world ages. As one medium world age comes to an end, another medium world age comes into being. In the course of nineteen medium world ages, different kinds of sentient beings gradually come to exist. For a period of twenty medium world ages all things exist. Then in the course of the next nineteen medium world ages things are gradually destroyed. Then in one medium world age fire, water, and wind destroy the environment. In the course of nineteen medium world ages hunger, illness, and [acts of war] destroy sentient beings. The comment about the life span of one and a half world ages can be accommodated within this theory. The Abhidharma also speaks in the same vein, speaking of the place that "exists" and the place that is "emptied" first (ref. Za apitanxin lun, T.1552: 960a26). The place that still "exists" at the end is the lowest hell of Avīci. This is the place that becomes "empty" at the very end. The realm in which the sentient beings first come to "exist" is not fixed. In the world age of fire it is the realm of the first [meditative state]. In the world age of water it is the realm of the second meditative state. In the world age of wind it is the realm of the third meditative state. If we follow this theory, then one great world age includes these sixty medium world ages plus twenty special world ages of emptiness. Altogether there are eighty special world ages. The major world age and its subdivisions are distinguished in this way. Let us now show how there is no contradiction. It is said above that the life 95

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span of the gods in Brahmakāyika Heaven is one-half a world age. You should know that this means "half a world age" in reference to [another category of] special world age; thus it means twenty medium world ages. Second, the life span of the gods in Brahmapurohita Heaven is one world age. This means one special world age, or forty medium world ages. Third, the life span of the gods in Mahābrahmā Heaven is one and a one-half world ages. You should know that this refers to one and a half special world ages, or sixty medium world ages. Given this way of calculation, there is no contradiction. This explains the matter with regard to the first meditative state. From the second meditative state on, you should calculate in terms of the major world ages of the three calamities and not use medium or special world ages as units of calculation. In the second meditative state, the life span in the first heaven called Parīttābha is two world ages, in the second heaven called Apramāṇābha it is four world ages, and in the third heaven called Ābhāsvara it is eight world ages. If someone asks, "Since the calamity of water reaches the realm of the second meditative state, how can the gods in Ābhāsvara Heaven have a life span of eight world ages?", we should remind him of the following. After seven calamities of fire the calamity of water occurs and this reaches the realm of the second meditative state. Therefore, the Ābhāsvara gods can have a life span of eight major world ages. In the third meditative state, the life span in the first heaven called Parīttaśubha is sixteen world ages, the life span in the second heaven called Apra māṇaśubha is thirty-two world ages, the life span in the third heaven called Śubhakṛtsna is sixty-four world ages. If someone asks, "Since the calamity of wind reaches the realm of the third meditative state, how can the gods in Śubhakṛtsna Heaven have a life span of sixty-four world ages?", we should remind them of the following. After sixty-three calamities, either of water or of fire, the calamity of wind occurs. Therefore, the Śubhakṛtsna gods can have a life span of sixty-four world ages.

How do we know that this is the case? According to the Abhidharma seven calamities of fire occur one after another and then the calamity of water occurs. Thus, by the time the sequence of seven times seven, or forty-nine, calamities of fire is completed, seven calamities of water would have occurred. Altogether fifty-six world ages would have passed. Then after these fifty-six world ages seven calamities of water occur again, and it is after these seven 96

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calamities of fire that the calamity of wind occurs and its destruction reaches the realms of the third meditative state. Altogether, including the preceding ones, this takes sixty-four world ages. Following this reasoning, the Śubha kṛtsna gods can have a life span of sixty-four world ages . Thus, a verse in the Abhidharma (Za apitanxin lun, T.1552.959c22-23) says: Seven fires pass one after another.

And then one calamity of water occurs.

After seven times seven fires and seven waters,

And still another seven fires, the calamity of wind occurs. Question: In the case of the four heavens of the formless realm, the life span in the Heaven of [Infinite] Consciousness is twice as long as that in the Heaven of [Infinite] Space. Why is it that for the even higher two heavens the life span is not doubled?

Answer: The Posha lun (ref. T.1546:327b10-23) reproduces three different explanations of this matter offered by doctrinal masters. The first explanation is as follows:

In the two heavens of Infinite Space and Infinite Consciousness there exist the [meditative] practice of infinitude and the rest of the [tenfold] allsense-fields (kṛtsnāyanatana) meditative practices. This is the reason the life span is doubled in the latter. In the Heaven of Infinite Space the infinitude practice results in a life span of ten thousand world ages; other practices result in an additional life span of ten thousand world ages. Altogether a life span of twenty thousand world ages is obtained. In the Heaven of Infinite Consciousness the infinitude practice results in a life span of twenty thousand world ages; other practices result in an additional life span of twenty thousand world ages. Altogether the life span of forty thousand world ages is obtained. In the heavens above these there is no infinitude practice and consequently the life span is not doubled. This is the first explanation.

A second explanation by another doctrinal master is as follows: In these two heavens of [Infinite] Space and [Infinite] Consciousness there exist the two kinds of practices, namely, meditation and wisdom. This is 97

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the reason why the life span is doubled in the latter. [In the Heaven of Infinite Space] the practice of meditation results in a life span of ten thousand world ages; the practice of wisdom results in an additional life span of ten thousand world ages. Altogether the life span of twenty thousand world ages is obtained. In the Heaven of Infinite Consciousness the practice of meditation results in a life span of twenty thousand world ages; the practice of wisdom results in an additional life span of twenty thousand world ages. Altogether the life span of forty thousand world ages is obtained. In the two heavens above these there exists only the practice of meditation; the practice of wisdom is absent. For this reason the life span is not doubled. This is the second explanation.

The third explanation by a yet another doctrinal master is as follows: The fixed (predetermined) life span in each of the four heavens of the formless realm is only twenty thousand world ages. Through rejecting or failing to reject desires the life span is doubled or not doubled in the different heavens. In the Heaven of Infinite Space the gods fail to reject the desires that belong to this realm. Therefore, their life span is only twenty thousand world ages. In the realm of Infinite Consciousness the fixed life span is twenty thousand world ages. Due to rejecting the desires of the Heaven of Infinite Space another twenty thousand world ages are added. This doubles the former and results in a life span of forty thousand world ages. In the Heaven of Nothingness the fixed life span is twenty thousand world ages. Due to rejecting the desires of the heavens of Infinite Space and Infinite Consciousness another forty thousand world ages are added. In the Heaven of Neither Thought Nor No-thought, twenty thousand world ages is the fixed life span. Due to rejecting the desires of the lower three heavens another sixty thousand world ages are added. Because of this calculation, the life span in the realm of Neither Thought Nor No-thought is eighty thousand world ages.

These are the three explanations. The truth is revealed in these. 9. Dwelling Place

Question: Describe the places where the gods live.

Answer: According to the Posha lun (ref. T.1546:49b7-21): 98

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Although there are thirty-two heavens there are only twenty-eight dwelling places. The four heavens of the formless realm transcend forms, there are no dwelling places there. These gods dwell everywhere in the two realms of desire and form. When their lives end sentient beings who have completed the work that leads to rebirth in the four heavens of the formless realm immediately receive the karmic retribution of rebirth in the formless realm. Although there are no specific places, this rebirth is different from that in the realm of form taught in the Great Vehicle. The twenty-eight dwelling places are located on Mount Sumeru. Four thousand yojanas above the ground level, in the space around the mountain that is ten thousand yojanas long and wide, is the place where the Karoṭa pāṇi gods dwell. Going up further the same distance, at eight thousand yojanas is the place where the Mālādhara gods dwell. Going up further the same distance, and surrounding the mountain at a distance of four thousand yojanas, is the place where the Sadāmatta gods dwell. Going up further the same distance and surrounding the mountain at a distance of four thousand yojanas is the place where the gods of the sun, moon, and stars dwell.

Going up further the same distance and surrounding the mountain at a distance of four thousand yojanas is the place where the four heavenly kings dwell. (Note: Inside this place are seven golden mountains. The residential areas of the cities of the four heavenly kings are all situated inside these mountains.) Going up further forty thousand yojanas, one reaches the top of Mount Sumeru, forty thousand yojanas wide and long; this is the place where Indra's city, called Sudarśana, is situated; it is ten thousand yojanas long and wide, and equipped with one thousand gates. This is the place where the thirty-three gods dwell. Going up further forty thousand yojanas above this mountain is a place, cloudlike and made of seven jewels, that is shaped like the ground. This is the place where the god Yama dwells. Going up further the same distance is a ground, cloudlike and made of seven jewels, where Tuṣita Heaven is located. Going up further the same distance is a ground, cloudlike and made of seven jewels, where Nirmāṇarati Heaven is situated. Going up further the same distance is a ground, cloudlike and made of seven jewels, where Paranirmitavaśavartin Heaven is located. In this way, up to Akaniṣṭha Heaven, the 99

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highest heaven of the realm of form, each heaven has a ground that is cloudlike and made of seven jewels. The heavens are separated from each other by the same distance.

The repetitive comments for these heavens are not reproduced here. The Shunzhengli lun (T.1562:518c18-519a23) says:

The Heaven of the Thirty-three Gods is located at the summit of Mount Sumeru. The four sides of the peak are each twenty thousand [yojanas] long. Thus, the entire circumference equals to eighty thousand [yojanas]. Some doctrinal masters say that each side is eighty thousand [yojanas] long. The lengths of the bottom and top of each side are identical. In each of the four corners at the top is a peak that is five hundred [yojanas] in height and width. A yakṣa (demigod) called Vajrapāṇi lives there and protects the heavens. At the top of this mountain is also a palace called Sudarśana, twenty-five thousand [yojanas] long on each side, altogether ten thousand [yojanas] in circumference. The golden wall [surrounding it] is one and half [yojanas] high. Its ground is flat and is also made of pure gold, decorated with one hundred and one different kinds of jewels. The floor is as soft as cotton, and when one steps upon it it cushions the impact. This is where the Indra's city is located. The city has a thousand gates, which are beautifully decorated. Five hundred blue-robe yakṣas, fearsome in appearance and each one yojana tall, armored and bearing weapons, guard the city gates. Inside the city is the Vaijayanta Hall, decorated with various beautiful jewels. The jewels cover this heavenly palace, and so this palace is called Vaijayanta (shusheng, "particularly victorious" or "particularly superior"). Each side is two hundred and fifty [yojanas] long; the circumference is one thousand [yojanas]. Within this city are many lovely things; outside, along all four sides, are beautifully decorated gardens, where the gods play together: (1) Chariot Garden (Caitraratha), in which different kinds of chariots appear in accordance with the power of each god; (2) Roughness Garden (Pāruṣya), where when the gods are about to go to battle, weapons appear according to their needs; (3) Mixed Grove Garden (Miśrakāvaṇa), in which the gods enter to play the same game and have a lot of fun; and (4) Pleasure Grove Garden (Nandana), in which different kinds of very subtle objects of desire appear together and one never 100

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tires of seeing them one after another. These four gardens are all differently shaped, but each has a circumference of one thousand [yojanas]. Inside each is a magical pond; each side of the pond measures fifty yojanas. The pond is filled with the water of eight meritorious qualities. These four gardens are copiously decorated with flowers, filled with birds and fragrant groves. The fruit of karma is difficult to understand; the happiness of the gods [cannot be measured by human categories]. Outside of the city, near the southwestern corner, is the Great Hall of the Good Dharma. The gods of the Thirty-three Heavens gather here and debate with the asuras, determining what conforms to the Dharma and what does not. The Qishi jing (T.24:342a22-b28) says:

The Buddha said to the monks, "Why is the place where gods gather called the Hall of Good Dharma (Sudharmasabhā)? When the gods of the Thirtythree Heavens gather there they discuss only the deep meaning of good statements on subtle matters, carrying out inferences and visualizations; these matters all involve the most essential facts, or the truly correct principles. Therefore, the gods call this place the Hall of Good Dharma. Why is it called the Parūṣakavana Garden (meaning "roughness")? On entering this garden, the gods of the Thirty-three Heavens sit on two rocks called 'wise' and 'good and wise' and discuss only worldly statements, which are rough (i.e., coarse), not good or playful. This is why the garden is called Parūṣakavana. Why is it called 'the carriage garden of miscellaneous colors'? On entering this garden the gods of the Thirty-three Heavens sit on two rocks called 'miscellaneous colors' and 'good miscellaneous colors' and discuss only worldly statements regarding various miscellaneous colors. This is why the garden is called 'the carriage garden of miscellaneous colors.' Why is it called 'the garden of messy disorder'? On the fourteenth and fifteenth days of the eighth month, the gods of the Thirty-three Heavens bring all the palace ladies into this garden. The gods and women sport with each other without hindrance, indulging freely in their delights. Enjoying the five sensory pleasures of the gods, they roam around happily. This is why the gods all call this garden 'the garden of messy disorder.' Why is there a garden in this heaven called 'delight' (Nandana)? On entering the garden, the gods of the Thirty-three Heavens sit on two rocks called 'delight' 101

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and 'good delight.' Their minds are filled with delight and extreme pleasure. This is why the gods all call that garden 'delight.' And why is the tree given the name Pārijātaka Kovidāra? A deity, called Moduo, lived under this tree. Because [Moduo] enjoyed the five sense pleasures of the gods, playing happily with others, the gods called the tree Pārijātaka Kovidāra." 10. Spaciousness

Question: How spacious are the heavens?

Answer: According to the Posha lun (ref. T.1546:49b8-c4 ): The peak of Mount Sumeru is eighty-four thousand yojanas long and wide. In the middle is a flat place where one can live, only forty thousand yojanas [long and wide]. Yama Heaven is double [the length and width] of this; its area is eighty thousand yojanas long and wide. In this way the lengths and widths [of each heaven] double from one heaven to another and the area of Paranirmitavaśavartin Heaven is sixty-four thousand yojanas [long and wide].

The sizes of the heavens ("lands") of the four meditative states [in the realm of form] are not determined. There are two theories. According to the first theory, the heavens of the first meditative state are the same size as the four continents; the heavens of the second meditative state are the size of a smaller chiliocosm; the heavens of the third meditative state are the size of a middle chiliocosm; and the heavens of the fourth meditative states are the size of a greater chiliocosm. According to the second theory, the heavens of the first meditative state are the size of a smaller chiliocosm; the heavens of the second meditative states are the size of a middle chilio cosm; the heavens of the third meditative state are the size of a greater chiliocosm; and the heavens of the fourth meditative states are infinite in size and their structure is indescribable. (Note: Doctrinal masters consider the second theory to be correct.)

Question: If the heavens of the first meditative state are of the size of one smaller chiliocosm, and so on, and the heavens of the fourth meditative state are infinite in size, then I do not know whether the heavens from Brahma kāyika Heaven of the first meditative state to Akaniṣṭha Heaven are situated above the greater chiliocosm and shared by all the worlds, or if above each 102

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of the four continents there are separate heavens, beginning with Brahma kāyika all the way up to Akaniṣṭha. Answer: According to the Loutan jing:

[The heavens exist] separately above each of the worlds consisting of the four continents, and these heavens are not the same. Thus, it is said there that inside each of the greater chiliocosm are ten billion Mount Sumerus, great oceans, Cakravāḍaparvata Mountains, and so on, including ten billion Akaniṣṭha Heavens. This statement leaves no room for doubt . However, according to the Shunzhengli lun (T.1562:520b2-3): The word "small" [in the expression "smaller chiliocosm"] implies the inferiority of the lower[-level heavens]; this expression is used because [the smaller chiliocosms do not include the higher levels of heaven, above Parittābha, the lowest among the heavens of the second meditative state]. [In that case the heavens above Parittābha are not found in the middle chiliocosm, consisting of one thousand smaller chiliocosms, nor does the greater chilocosm, consisting of one thousand middle chiliocosms, include these higher heavens.] [This is as in the saying:] "You may collect many cows whose horns have been cut off; you still will not get the missing horns." Question: If each of the worlds consisting of the four continents has its own separate set of heavens above, all the way up to Akaniṣṭha, each of these sets [of heavens must] occupy a separate place. Don't they get in each other's way? Answer: Even though ten billion heavens happen to be in the same place, they do not get in each other's way. Rays of light that cross each other all reach their goals and do not interfere with each other. The gods and the heavens are also like this. This is because they are all made of subtle matter. Just as it is said in scriptures the gods from the realm of form came down to listen to the Dharma. Even if sixty gods all sit together on the tip of needle they do not find themselves crowded and they do not get in each other's way. The textual evidence from this passage leaves no room for doubt. (Note: According to one analogy, the heavens of the first meditative state are like villages; those of the second are like districts; those of the third are like regions; and those of the fourth are like states.)

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11. Adornment

According to the Dazhidu lun (ref. T.1509:752b10-18): Mount Sumeru is thirty-three billion six hundred million li high and is made of four jewels: the eastern side is [made of] yellow gold, the western side of white silver, the southern side of lapis lazuli, and the northern side of crystal. Surrounding the mountain on its four sides are the Yugaṃdhara Mountains, each forty-two thousand yojanas high. The rulers of the four heavenly realms reside on each of these mountains.

The Chang ahan jing (T.1:115b21-24) says:

The northern side is made of heavenly gold, and its light illumines the northern direction; the western side is made of crystal, and its light illumines the western direction; the eastern side is made of heavenly silver, and its light illumines the eastern direction; the southern side is made of lapis lazuli, and its light illumines the southern direction. The Dazhidu lun (ref. T.1509:443b9-14; ref. Chang ahan jing, T.1:130b2-18) says: Each of the rulers of the four heavens resides in his own city: the city to the east is called Dhṛtarāṣṭra; the city to the south is called Sudarśana; the city to the west is called Zhouluo; there are three cities to the north, one is called Viṣāṇā, the second Gavāṃpati, and the third Āṭavaṭa. The Chang ahan jing (T.1:30b15-25) says:

Pañcaśikha said, "When the gods of the Thirty-three Heavens gather at Sudarśana Hall to hold discussions, the rulers of the four heavens sit according to the respective directions of their heavens. The god Dhṛtarāṣṭra sits to the east, facing west. Śakra (Indra) is in front of him. The god Virū ḍhaka sits to the south, facing north. Śakra is in front of him. Virūpākṣa sits to the west, facing east. Śakra is in front of him. Vaiśravaṇa sits to the north, facing south. Śakra is in front of him. Only after the rulers of the four heavens have been seated will I take my seat. The Lishi apitan lun (T.1644:181c18-22; 182c2-9, 15-27) says: 104

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As for the great city of Sudarśana of the gods of the Thirty-three Heavens, the circumference is ten thousand yojanas. The surrounding wall is made of pure gold and is ten yojanas high. The upper fortification is half a yojana high; the gate is two yojanas high. Outside of this gate are further gates that are one and a half yojanas high. There is a gate every ten yojanas, thus going around the four sides of the city there are one thousand gate towers. These gates are all made of jewels and decorated with a variety of maṇi jewels.

The great city is divided into four parts. In the center is a golden estate where Śakra lives. Every twelve yojanas [around the circumference] is a gate; going around all four sides there are four hundred and ninety-nine gates. Because there is another small gate there are five hundred gates altogether. This estate looks like an independent city set off by itself. It is also guarded by four troops of guards. The palace is protected by fences, trenches, trees, ponds, and mixed-growth forests; inside performances of plays, music, and other kinds of games take place. Details of the numerous jewel decorations cannot be given here.

In the middle of this estate is a multistoried jewel palace building called Vaijayanta. It is five hundred yojanas high and two hundred and fifty yojanas wide. Its circumference is one thousand five hundred yojanas. On the four sides of this building are jewel military towers at twenty-six places on the eastern side and twenty-five places on the other four sides, altogether one hundred and one towers. Each of these towers are two yojanas wide on each side; the circumference is eight yojanas. On top of these towers is another jewel tower, one-half yojana high, which is used as the viewpoint. In each of the military towers are seven heavenly maidens; in the palace of each of these seven heavenly maidens are seven court ladies. Inside the palace building are seventy thousand seven hundred chambers, in which there are seven heavenly maidens, who in turn are accompanied by seven court ladies. Each of these heavenly maidens is the principal queen of Śakra. In the military towers and inside the chambers [of the palace building] there are altogether four hundred million ninety-four thousand and nine hundred queens and three billion four hundred million sixty-four thousand and three hundred court ladies. The queens and court ladies together there 105

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number three billion nine hundred million fifty-nine thousand and two hundred. At the center of the highest point in the multistoried Vaijayanta palace building is a round room, thirty yojanas wide, ninety yojanas in circumference, and forty-five yojanas high. This is the place where Śakra lives. It is made of lapis lazuli inlaid with various jewels. The Za ahan jing (T.99:133b16-19) says:

[Inside Śakra's palace is] Vaijayanta Hall, which consists of one hundred pavilions. Each pavilion has seven levels; each level consists of seven chambers. Seven queens live in each chamber and each queen is assisted by seven court ladies. Venerable Mahāmaudgalyāyana traveled through the smaller chiliocosm but never encountered anything as beautiful as Vaijayana Hall. The Qishi jing (T. 24; ref. Lishi apitan lun, T.1644:183a5-b2; 185b21-24; 186a24-25; 187a1-2, c3-5) says: Inside the palace is decorated with carvings, and the sensual pleasures one receives there cannot be described in detail. In this place Śakra lives with the daughter of the asura Śācī. Śakra's transformation bodies live with various queens. All the queens think as follows: "Śakra lives with me. The true body [of Śakra] lives with Śācī." Inside the palace city there are residential quarters situated in all four sides and markets on the street corners, all thoughtfully designed and built. In heavenly cities the merits [of the residents] determine the number of buildings, which are all made of jewels and are symmetrically shaped and handsome. In this heavenly city there are five hundred roads, [laid out] in a clear pattern formed by straight and parallel streets crossing at right angles. The four gates are connected by these streets and the east and west sides face each other. The stores in the markets at the street corners are filled with goods. In the heavens there are seven kinds of markets: first a rice and grain market, second a clothing market, third an incense market, fourth a food and drink market, fifth a flower headdress market, sixth a market of skillful artisans, seventh a market of prostitutes. At each of these there are market officials. Gods and goddesses come to these markets to trade, discussing the value of the merchandise, debating quantities, and discussing measurements, all according to the market rules. Although the gods and goddesses engage 106

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in these activities, they do so as games. There is no taking or giving, and no sense of ownership. Free from selfish desires, they take only what is needed. If the objects give them pleasure, the gods take them freely; if they don't, they say, "This is very valuable but it is not what I need." The passageways inside the markets are smooth-surfaced and lovely, with decorations made of various jewels, hanging heavenly cloth, and raised flags and banners. The sound of music is heard incessantly. A voice can also be heard, saying, "Welcome! Welcome! Whatever you wish to eat or drink I now present as an offering." This great palace city is where Śakra lives. The central offices of the heavenly prefectures, commanderies, districts, and villages are found here. (Note: Other heavenly sites are decorated with jewels and filled with pleasurable fragrances. The wonderful karmic rewards enjoyed in these places cannot be recorded here in detail.) Outside of the north gate of the great city of Sudarśana, at a distance of twenty yojanas, is a great garden called Nandana (Delight), whose circumference is one thousand yojanas. Inside the garden is a pond, also called Nandana, one hundred yojanas long on each side and one hundred yojanas deep, filled with heavenly water, and the sides and bottom are tiled with bricks made out of the four precious gemstones. Outside of the east gate is a garden called Caitraratha, with a pond called Citra. Outside of the southern gate is a garden called Parūṣakavana, with a pond of the same name. Outside of the western gate is a garden called Miśrakāvana, with a pond of the same name. The size of each of these pond is the same as the one described earlier. Many different kinds of flowers, fruits, birds, and trees in the forests are found there, and birds fly around singing. Its beauty is beyond description.

12. Presenting the Memorial

The Lishi apitan lun (T.1644:184a25-185b5) says:

At that time Śakra led other gods and wishing to play in the garden, he came to the Hall of Good Dharma (Sudharmasabhā). Surrounded by the gods, he respectfully entered the garden. On the side of the central pillar of the Hall of Good Dharma was a lion seat. Śakra went up to that seat. To the right and left there were sixteen gods sitting in a line on each side. The other gods sat according to their rank. At that time Śakra had two 107

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princes, one called Candana and the other Xiupiluo. The two generals of the Thirty-three Heavens sat on both sides of the gods of the Thirty-three Heavens. At that time heavenly king Dhṛtarāṣṭra sat near the eastern gate, accompanied by his ministers and soldiers, who paid respect to the gods and were allowed to sit among them. At that time heavenly king Virūḍhaka sat near the southern gate, accompanied by his ministers and soldiers, who paid respect to the gods and were allowed to sit among them. At that time heavenly king Virūpākṣa sat near the western gate. At that time heavenly king Vaiśravaṇa sat near the northern gate (Note: Both of these two latter heavenly kings, as in the first two cases, were accompanied by their attendants who were allowed to sit among the gods.) The four heavenly kings were at the Hall of Good Dharma to memorialize the good and evil events in the world to the god Śakra and the gods of the Thirty-three Heavens. Then the Buddha, the World-honored One, said, "On the fourth day of this month the four heavenly kings will travel in the world and examine the following conditions, one after another, saying, 'Today how many observe the eight precepts? How many practice giving? How many cultivate meritorious deeds? How many honor their parents, monks, brahmans, and the elders in the family?' On the fourteenth and the fifteenth day of the month [the four heavenly kings] do the same. If there are not many people who have accepted the eight precepts, practiced giving, and honored these people, the four heavenly kings will go to the Hall of [Good] Dharma and report to the god Śakra on the condition of the world. When the many gods and the god Śakra hear this, they are distressed and say, 'This situation is not good and is not in accord with the Dharma. The followers of the gods will decrease in number and the company of demons will increase daily.' If people accept the eight precepts, practice giving, and cultivate meritorious deeds, when the four heavenly kings make their report the many gods and the god Śakra will be overjoyed and will say, 'This situation is very good and is in accord with the Dharma. The followers of the gods will increase daily and the company of demons will decrease in number.'" Then the Buddha uttered the following verses:

On the eighth day the ministers of the four heavenly kings travel around the realm under heaven.

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On the fourteenth day the princes of the four heavenly kings observe the world.

On the fifteenth day, at the best time, the four heavenly kings, having heard good reports,

Will themselves travel in the world, observing good and evil deeds. The intentions of the people in this world agree with the Way and the Dharma.

Many honor their superiors and practice giving to bodhisattvas. Conquering anger, they cultivate the Way; the merits of these men and women increase.

Then the gods of Thirty-three Heavens, hearing this, are overjoyed. Frequently taking delight in others' good deeds, the four kings speak well.

The followers of the gods increase over and over. The company of demons decrease day by day.

Recalling the Enlightened One, the Dharma is preached to the holy assembly.

Gods dwell in peace and happiness; joy is born in the heart. Worldly fruits and otherworldly fruits—those born in the realm of human beings can obtain both.

Being good to the Buddha, Dharma, and Sangha, they dwell in the realm of the Three Jewels.

I now preach to you about the three good realms of rebirth. If people see truth and reality, abandoning evil and cultivating good, With a little of the valuable currency obtained in this way, they can obtain a great deal.

Like the gods of the Thirty-three Heavens, who performed a few good deeds and are born in the heavens.

As for the god Śakra and the other deities, their great merits are widely admired.

They gather at the Hall of Good Dharma and other locations. For men and women who perform good deeds, the four heavenly kings present their report.

These people are loved by the pure deities and their karmic effects perfume the many heavens.

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13. Supernatural Powers

The Loutan jing (T. 23:296a24-b1; ref. Chang ahan jing, T.1:132c9-15) says:

In the space between the two realms of desire and of form is Māra's palace. Consumed with jealousy, Māra grinds down merit just as one grinds down a stone. The palace is six thousand yojanas on each side and is surrounded by seven walls. All of the decoration is like that of a lower heaven. The deities who come here have the following characteristics: (1) They can fly over incalculable distances; (2) they can fly back incalculable distances (3) they go freely; (4) they come freely; (5) the bodies of the gods have no skin, muscles, blood, or flesh; (6) their bodies do not produce impure feces or urine; (7) their bodies do not become fatigued; (8) female deities do not give birth to children; (9) the eyes of the gods do not blink; (10) according to their wishes, their bodies become blue if they like blue, yellow if they like yellow, or any other color that they like. Here is another list of the ten characteristics: (1) they can fly endlessly; (2) they can go away from and return to places at whatever distance; (3) in the heavens there are no thieves; (4) they do not speak to each other about whether their bodies are good or bad; (5) they do not invade each other; (6) the gods' teeth are of equal length and are sensitive; (7) their hair is dark blue, seven zhi long; (8) if the body of a god is blue, his hair is also blue; (9) if a god wishes to be white his body becomes white; (10) if a god wishes to be black, his body becomes black.

The Qishi jing (Qishi yinben jing, T.25:399b12-23) says: All the gods have ten distinct characteristics. What are these? (1) When the gods fly back and forth they have no limits; (2) when gods fly back and forth they fly freely; (3) when the gods fly they are neither late nor early; (4) when the gods walk they leave no traces; (5) the bodies of the gods never become fatigued; (6) the bodies of the gods have shapes but they do not cast shadows; (7) no god produces feces or urine; (8) no god produces saliva; (9) the bodies of the gods are pure and subtle, and do not have skin, flesh, muscles, veins, fat, blood, marrow, or bones; (10) the bodies of the gods may appear to be tall, short, blue, yellow, red, white, 110

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large, small, crude, or subtle, just as they wish, and they are always beautiful, handsome, and striking; people love them. All the gods have these ten mysterious characteristics. Furthermore, the bodies of gods are substantial; their teeth are white and set closely together; their hair is dark blue and neat, soft, and moist; their bodies emit light. They also have supernatural powers, they can fly, and their eyes do not blink. Necklaces appear spontaneously and their clothing is free of dirt. The Shunzhengli lun (T.1562:520a5-11) says:

For those in the realm of the four heavenly kings to go up and see the Heaven of the Thirty-three Gods is not the same as for those in the realms of the thirty-three gods to go up and see Yama Heaven. If supernatural powers are activated through meditation, however, anyone can go up and see higher realms. Some rely on another's power to go up and see higher heavens; they obtain supernatural powers to go up, guided by heavenly beings, and reach the heavens to which they are entitled. Having arrived in the heavens, some can also look down and see the lower realms. When they have come to higher realms and then turn downward, they must transform themselves into bodies of lower realms in order to be seen. This is because they are in different realms. Similarly, beings in one realm do not feel it when they are touched by beings in a different realm. When those in higher realms turn to lower realms, they must transform their bodies [into those of lower levels] in order to see the gods who live at the lower levels. The Lishi apitan lun (T.1644:201b7-20) says:

People in Jambudvīpa cannot see forms outside the limit of this continent except by means of supernatural powers or other meritorious powers. Those in the other three continents cannot see forms outside the limits of their respective continents except by means of supernatural powers or other meritorious powers, gods in the six heavenly realms of desire cannot see from their respective heavens forms outside the limit of those heavens except by means of supernatural powers or other meritorious powers. Even when they look afar they can only see objects inside Mount Cak ra vāḍa. They cannot see objects that lie beyond this mountain. Gods in the Great Brahmā Heaven (Mahābrahmā) cannot see from their own palace 111

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forms outside the limit of this heaven except by means of supernatural powers or other meritorious powers. Even when they look afar they can only see objects inside the chiliocosm.

14. Bodily Halo

The Dazhidu lun (T.1509:443b20-27) says:

As retribution from earlier karma the body emits light. The bodies of the gods in the realm of desire constantly emit light. This is due to gifts [they had made] of lamps and candles, as well as purification from upholding precepts and meditation. Their bodies constantly emit light that is visible even when the sun and moon are not shining on them. The gods of the realm of form practice meditation and remove desires. They cultivate the concentration of fire. For this reason their bodies constantly emit light that is more beautiful than the light of the sun and moon or the light that appears in the realm of desire as karmic retribution. This light is unlike anything in the heavens of the realm of desire. In summary, all of these lights result from the purification of mind. The light emitted by the buddhas extends to one zhang in all directions. The light emitted by the gods may reach as far as an infinite number of yojanas. Yet if it is placed next to the light emitted by the buddhas it is overwhelmed [by the buddhas' light] and disappears. The Yupoyi jingxing [famen] jing (T.579:954b19-22) says: The Buddha told Viśākhā, "The Tathāgata has six kinds of lights. What are the six? They are (1) blue light, (2) yellow light, (3) red light, (4) white light, (5) crimson light, and (6) purple light. These lights of different colors illuminate objects. These are called the Tathāgata's six kinds of light." The Chang ahan jing (T.1:132c18-133a9) says:

The Buddha said to the monks, "The light of a firefly is not as bright as that of a candle. The light of a candle is not as bright as a torch. The light of a torch is not as bright as that a large fire. The light of a large fire is not as bright as that of the four heavenly kings. The light of the clothing and bodies of the four heavenly kings is not as bright as that of thirty-three gods. Continuing in this way, the light of the Akaniṣṭhabhavana gods is not as bright as the god Maheśvara's light. Maheśvara's light is not as bright as 112

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the Buddha's light. Even if the light of a firefly and so on, up to the Buddha's light, are brought together [the combined light] is not as bright as the light of the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path. For this reason, monks who seek light should seek the light of the Four Noble Truths of suffering, the cause of suffering, the cessation of suffering, and the path." Furthermore, the same source (Chang ahan jing, T.1:132c15-18) says: Human beings may be of seven colors. What are the seven? Some are of golden color. Some are of the color of fire. Some are blue. Some are yellow. Some are red. Some are white. Some are black. Gods and demons are also similarly of seven colors.

The Lishi apitan lun (T.1644:200a16-25) says:

The sentient beings in Jambudvīpa are of various colors. With the exception of the color black the people in Pūrvavideha in the east and Aparagodānīya in the west are of the same various colors as the people of Jambudvīpa. The human beings in Uttarakuru in the north are all a clean white color. The beings in the heavens of the four heavenly kings are of four different colors: blue, red, yellow, and white. The beings in all the heavens of the realm of desire are similar. How do the gods acquire these four colors? At the time of their births if they see blue flowers, they become blue. The situation with the other colors is likewise.

15. Commerce

The Qishi jing (Qishi yinben jing, T.25:400a5-9) says: In trade the people of Jambudvīpa sometimes use money, sometimes grain and silk, and sometimes people. In trade, the people of Aparagodānīya sometimes use cattle and sheep and sometimes maṇi jewels. In trade, the people of Pūrvavideha sometimes use goods and silk, sometimes the five kinds of grain, and sometimes maṇi jewels. In Uttarakuru there is no trade; whatever people wish to have spontaneously appears.

Furthermore the Qishi jing says:

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kings and the thirty-three gods, trade and tourism that lifts people's spirits also exist but they take different forms from those among human beings. This has been discussed earlier.

16. Marriage

The Qishi jing (Qishi yinben jing, T.25:400a9-27) says: The other three continents also have their respective ways of marriage between men and women. People in Uttarakuru have no homes. Men and women copulate under the hanging branches of trees and there is nothing like marriage. Dragons, garuḍas, and asuras all have their own procedures for marriage, roughly similar to those of human beings. Marriage exists among the gods in the six heavens of the realm of desire and in the realm of māras. These have been briefly explained earlier. In all of the heavens above marriage does not exist, because the distinction between male and female does not exist. When human beings in the four continents engage in the sexual act, two organs are brought together and impure liquid substances flow. When dragons, garuḍas, and all others engage in the sexual act, two organs are brought together but only gases are released, giving pleasure, and nothing impure is involved. When the gods in the thirtythree heavens engage in the sexual act, as the organs are brought together pleasure is realized, and again only gases are released. The process is no different from that of the dragons and garuḍas described above. In Yama Heaven the gods take hold of each other's hands as the sexual act; in Tuṣita Heaven gods only think of each other; in Nirmāṇarati Heaven the gods gaze at each other; in Paranirmitavaśavartin Heaven the gods talk to each other; the gods in Māra's heaven also gaze at each other. In all these cases pleasure is realized and the sexual act is consummated. The Lishi apitan lun (T.1644:201b28-202a6) says:

When the gods in the heavens of the four heavenly kings look for a woman [to marry], only after the women's families give permission do they take them as wives. Gifts and money are offered. Gods in the other heavens of the realm of desire do something similar. Human beings in Jambudvīpa and the other continents, the gods in the heavens of the four heavenly kings and in the Heaven of Thirty-three Gods must engage in copulation 114

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to perform sexual acts. Gods in Yama Heaven embrace to perform the sexual act. Gods in Tuṣita Heaven hold hands to perform the sexual act. Gods in Nirmāṇarati Heaven laugh to perform the sexual act. Gods in Para nirmitavaśavartin Heaven gaze at each other to perform the sexual act. Human beings in the continent of Aparagodānīya in the west receive pleasure that is two times greater than that of those in Jambudvīpa. Continuing in this way, the gods in Paranirmitavaśavartin Heaven receive pleasure that is two times greater than that of those in Nirmāṇarati Heaven. Among human beings in the four continents are [women] who eat badly and those who grow fetuses in their wombs. Among the female gods in the heaven of the four heavenly kings none of the female deities eats badly or grows a fetus in her womb; they do not give birth nor do they hold babies. Male and female deities give birth either from the knees or in their sleep. When a baby is born to a female deity, she says "This is my child"; the male deity also says "This is my child." The child has one father and one mother. When a baby is born from the knees of a sleeping father, there is only one father and all his wives and mistresses become [the child's] mother. There are spiritual practices that enable them to remain free of desires until death. For the gods born in the heaven of the four heavenly kings there are infinite ways of satisfying desires. There is also spiritual cultivation for remaining free of desire until death. The situation in all of the heavens of the realm of desire is similar. For all women touch is the source of pleasure. For all male beings releasing impurities (i.e., semen) is the source of pleasure. For all of the gods in the realm of desire the release of gases is the source of pleasure.

The newly translated Posha lun (T.1545:746a13-25) says: According to the sutra, at the beginning of the world age human beings did not have male and female organs, and men and women looked the same. Later, after people began eating food, male and female organs appeared, and consequently the distinction between male and female developed. In the realm of form there is no physical food. For this reason the two [sexual] organs are absent. According to one view, the male and female organs are useful in the realm of desire but not in the realm of form. Therefore, they do not exist there. The two organs of nose and 115

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tongue have their use in the realm of desire, but they do not exist in the realm of form. Following this line of enquiry further, the following question arises: Are the gods in the realm of form male or female? Answer: The following must be said: these gods are all male. Even though they do not have male organs they have the appearance of men. Also, because these gods are free of defilements they are male.

17. Food and Drink

The Qishi jing (T.24:345b24-c27; ref. Qishi yinben jing, T.25:400b29-401a4) says: For all sentient beings there are four kinds of food, which sustain their constitutive elements (skandhas). What are the four? (1) Gross and subtle physical food, (2) sense perception as nourishment, (3) thought as nourishment, and (4) consciousness as nourishment. Which sentient beings take gross and subtle physical food? The people in Jambudvīpa eat rice, barley, beans, and meat as gross physical food, and massage, bathing, and anointing the skin as subtle physical food. People in the other continents and the gods in the six heavens of the realm of desire all take gross and subtle food. The gods in the heavens higher than these take the pleasure of meditation and the joy of learning the Dharma as food and no longer consume gross and subtle physical food.

Question: Which sentient beings take sense perception as food? Answer: All creatures whose bodies are born from eggs take sense perception as food. Which sentient beings take thought as food? Sentient beings that nourish their sense organs with thought and lengthen their lives, such as fish, turtles, snakes, frogs, and kalākuṭa (halāhala) [lizards], as well as all other sentient beings that nourish their sense organs with thought and lengthen their lives—all these use thought as food. Which sentient beings take consciousness as food? Sentient beings in the hells and the gods in such heavens as Infinite Consciousness (vijñānānantyāyatana) take consciousness as food. Gods in the heavens of the four heavenly kings all eat sudhā (heavenly food), taking it once in the morning and again in the evening (ref. T.24:345c8-14).

Once inside the body [the sudhā] transforms itself into a bodily substance. This sudhā grows naturally around gardens and ponds. This heavenly food 116

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can also be turned into the eight kinds of food and drink, such as hard khādanīya food. This is the situation with all the gods in all the heavens of the realm of desire. The gods in the realm of form, from the heaven of the first meditative state up to Śubhakṛtsna Heaven (of the third meditative state) take joy as food.

The gods in the heavens in the formless realm take thought as food. Question: How do the gods eat and drink?

Answer: According to the scripture (ref. Qishi jing, T.24:346b14-16), the gods in the realm of desire differ in terms of their nobility and attractiveness. To those endowed with a good deal of merit everything is provided as they wish. If they wish to drink, their cups are filled with the drink of immortality; if they wish to eat a hundred different dishes arrive. Those endowed with little merit are never offered food and drink that satisfies them. Because they are not satisfied they come down to the human world looking for food. Thus, the scripture (ref. Qishi jing, T.24:346b16-19) says that while the gods share their jeweled eating vessels, the color of their food differs according to their accumulated merit. To those in the highest category the food appears white; to those in the middle category, it appears yellow; and to those in the lowest category it appears red. The gods in the realm of desire take the pleasure of meditation as food. If we were to describe it in terms of the theory of the four kinds of food (i.e., physical food, sense perception, thought, and consciousness), then they take only sense perception as food. 18. Servants and Vehicles

Question: What about the servants and vehicles of the gods? Answer: A scripture says, "The gods in the six heavens of the realm of desire have servants and vehicles." "Servants" refers to attendants. "Vehicles" refers to the animals that they ride. The gods in the six heavens of the realm of desire are distinguished in terms of rulers, ministers, wives, mistresses, and those who are of humble or noble [birth] or those who are higher or lower in the [social] hierarchy. The humble must obey the noble. The lower must follow those who are higher. As for vehicles, the gods in the six heavens of the realm of desire all have various kinds of animals that they ride when they go out. Some ride horses and elephants, some ride peacocks, some ride dragons. 117

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According to the Posha lun (ref. T.1545:866c24-867a12; T.146:48b3-15): Below Trāyastriṃśa Heaven elephants, horses, owls, geese, waterfowl, peacocks, and dragons exist. Above Yama Heaven no four-legged creatures, such as elephants or horses, exist. Only birds, such as Teaching the Undisciplined, Truth-speaking, and Red Water, reprimand the gods and keep them from undisciplined behavior.

Question: If elephants, horses, and other four-legged creatures are absent, what do the gods in those heavens ride?

Answer: As the commentary to the treatise says, though there are no elephants and horses when the gods wish to go out, because of the power of their merit elephants and horses appear miraculously, following the gods' minds, and the gods ride them freely as they wish. When they have finished riding the animals disappear.

Birds such as Teaching the Undisciplined exist everywhere in the six heavens, and as teachers to the gods they reprimand them for their lack of discipline. They are not confined to heavens higher than Yama Heaven. Question: These birds are still only animals. How can they serve as teachers to the gods?

As the Zhengfanian jing (T. 721) says:

When they were human beings in earlier lives these birds served as teachers who taught in the realm under the three heavens. The gods in their earlier lives were sentient beings who received their instruction. Faithfully receiving the instruction, they gave and upheld the precepts, and they have now been reborn in the heavens. When they were teachers in their previous lives the birds were called Violating Precepts for Profit. Their hearts were not sincere, and now they have been reborn as heavenly birds. Due to the power of their limited goodness derived from their teaching efforts they were reborn in the heavens. Because they originally were teachers they now serve as teachers to the gods, and when the gods are undisciplined, they come and reprimand them. When the gods see and hear these birds, they all repent and refrain from undisciplined acts. 19. Attendants

Question: How numerous are the gods' attendants?

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Answer: According to the treatise, the gods in the realm of form cannot be said to be many. These gods are neither male or female, and they do not become coupled as husband and wife. When they are born they come into being through transformation; when they die they go out of being through transformation. Through primary and secondary causes their palaces appear, following them. They derive pleasure from meditation. It is not possible to say how many attendants they have. The gods in the realm of desire have the distinction of the male and female gender and are coupled as husband and wife.

Thus, the Dajiyi shenzhou jing (T.1335:570c28-571a7, 17) says: The four heavenly kings, world-protectors, govern the four directions. The heavenly king Dhṛtarāṣṭra governs over the gandharvas. The heavenly king Virūpākṣa governs over the kumbhāṇḍa ghosts. The heavenly king Virūḍhaka governs over the dragons (nāgas). The heavenly king Vaiśravaṇa governs over the yakṣas. Each of these heavenly kings has ninety-one sons, handsome in appearance and very powerful. All of them are called emperors. These heavenly kings altogether have four hundred and sixty-four sons, who guard the four directions. Śakra governs the four intermediate directions. The heavenly king Great Brahmā governs the upward direction. The Dazhidu lun (T.1509:474c17-20) says:

Supernatural beings in the mountains, rivers, trees, grounds, and cities are all subject to the four heavenly kings. When the four heavenly kings came they all appeared, following them. Those among these beings who had not been able to obtain the Perfection of Wisdom scriptures thus come to the place of the Perfection of Wisdom scriptures, worship them, and realize their benefits.

The attendants in the heavens higher than the Heaven of the Thirty-three Gods are numerous and cannot be listed in detail. The many attendants in the heavens lower than that of the Thirty-three Gods include heavenly maidens, numbering nine billion nayutas, who belong to Śakra. Each of these maidens has ten sons and an infinite number of ministers. Together they form the group of attendants. As a verse says:

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Śakra responds equally to each of the heavenly maidens, Ninety-two billion nayutas in number;

Each of these heavenly maidens says to herself,

"It is with me only that the heavenly king entertains himself." As for the gods with the smallest number of attendants, even they have ten thousand heavenly maidens as their attendants. This is the absolute minimum number [of attendants]. 20. Distinction of Classes

Question: What is the distinction of classes among the gods like? First, in the six heavens of the realm of desire the ruler, ministers, and people, and the king's wife and concubines, are differentiated. In Śakra's heaven Śakra is the ruler, the thirty-two gods are the ministers, and the other gods are the people. Among women, Madame Śācī is the empress and the other heavenly maidens are concubines. The situation is similar in the other five heavens. In the realm of form the distinction of classes exists only in the three heavens of the heaven of the first meditative state: Great Brahmā is the ruler, Brahmapurohita is the minister, and the assembly of Brahmā gods is the people. In the heavens above these all the gods receive the same karmic retribution and the distinction of classes does not exist. 21. Wealth and Poverty

Question: What are wealth and poverty among the gods like? Answer: According to the Zhengfanian jing (T. 721), above Yama Heaven, including all the heavens of the realm of form, all the gods possess equal wealth. Below the Heaven of the Thirty-three Gods karmic retribution differs and the distinction of wealth and poverty exists. Those with rich karmic retribution are provided with everything and the result of their karmic retribution is abundant. Those with poor karmic retribution are given clothes and palaces; their food is constantly insufficient. Therefore, the scripture says that the gods with poor karmic retribution were once hungry, and for that reason they came down to Jambudvīpa to pick sour dates and ate them. People were puzzled by their appearance and questioned them. They answered, "We are not human beings but gods with poor karmic retribution. Though we live in palaces and wear beautiful clothes, our food is always insufficient. That 120

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is why we have come here to pick dates and eat them. You should not find this strange." The details of this story are in the scripture. (Note: In their previous lives these gods had upheld the precepts [śīla] and practiced patience [kṣānti] but did not practice giving [dāna].) 22. Funerals

In the heavens of the four heavenly kings up to Akaniṣṭha Heaven (the highest heaven of the realm of form), when gods die their bodies are not cremated, or exposed, or buried. Like a flame, they disappear without leaving a corpse behind. This is because these gods are born through transformation. Gods in the heavens of the four heavenly kings kill and let others kill but they do not eat the flesh of the dead. The same is true in the Heaven of the Thirty-three Gods. From Yama Heaven upward to Akaniṣṭha Heaven the gods do not kill living beings nor let others kill, and they do not eat the flesh of the dead. This is because these beings are born through transformation and do not leave any substance after death. [Concluding] verses say:

The three realms are entangled.

The six realms of rebirth are filled with activities. Creatures ceaselessly come and go, Suffering endless pain.

Retribution presses upon them

And their pain spreads and increases. From evil deeds

These dangers arise in response. How could one have known about the water in which one might drown? Who could know how to navigate it with a boat? Carrying heavy burdens,

Beings cannot fly up high.

We wish to leave this polluted world, And rest in the Pure Land.

Singlemindedly turning ourselves to the correct path, We will achieve unlimited longevity. 121