Chapter 1: The Continent of Jambudvīpa

Introduction

Thus I have heard: One time, the Buddha was staying in the Karīrika Hut in Anāthapiṇḍada’s Park at Jeta’s Grove of Śrāvastī. He was accompanied by a large assembly of 1,250 monks.

After their meal, a group of monks gathered up in the meeting hall. They had this discussion: “Gentlemen, it’s amazing! What causes the destruction of heaven and earth? What causes their formation? What are the countries where sentient beings live?”

The Bhagavān was in a quiet place at the time and overheard them clearly with his heavenly ear. He heard those monks saying this, having gathering up in the meeting hall after their meal. The Bhagavān then emerged from his quiet hut, went to the meeting hall, and sat down. Knowing it, he purposefully questioned them. He asked the monks, “You were having a discussion earlier. What was it that you were discussing?”

The monks said to the Buddha, “We gathered here in the meeting hall after our meal and discussed this: ‘Gentlemen, it’s amazing! What causes the destruction of heaven and earth? What causes their formation? What countries do sentient beings live in?’ This was what we were discussing after gathering here in the hall.”

The Buddha told the monks, “Good, good! Everyone who’s left home should practice two things: The first is the noble silence, and the second is [the noble] discussion of the Dharma. When all of you gather in a meeting hall, you should practice noble silence or [noble] discussion of the Dharma. Monks, would you like to hear the Tathāgata describe the formation and destruction of heaven and earth and the cities and countries where sentient beings live?”

The monks said to the Buddha, “Indeed, Bhagavān, now would be a good time! We’d be glad to hear it. Once the Bhagavān has explained this, we’ll remember it!”

The Buddha said, “Monks, listen closely! Listen closely and consider it well! I will explain it for you.”

The Buddha Realm

The Buddha told the monks, “Just as one sun and moon orbit the four continents and shine their light on them, there are a thousand such worlds. In a thousand worlds, there are a thousand suns and moons, a thousand Sumeru mountain kings, four thousand continents, four thousand great continents, four thousand oceans, four thousand great oceans, four thousand nāgas, four thousand great nāgas, four thousand garuḍas, four thousand great garuḍas, four thousand unpleasant destinies, four thousand great unpleasant destinies, four thousand kings, four thousand great kings, seven thousand great trees, eight thousand great hells, ten thousand great mountains, a thousand King Yamas, a thousand four god kings, a thousand Trāyastriṃśa Heavens, a thousand Yama Heavens, a thousand Tuṣita Heavens, a thousand Nirmāṇarati Heavens, a thousand Paranirmitavaśavartin Heavens, and a thousand Brahma Heavens. This is a small thousand worlds.

“Like one small thousand worlds, a thousand of those small thousand worlds are a medium thousand worlds. Like one medium thousand worlds, a thousand of those medium thousand worlds are a triple-thousand great thousand worlds. Such worlds revolve around as they form and are destroyed. The sentient beings that inhabit them are called a single Buddha realm.”

The World

The Buddha told the monks, “Now, this Earth is 168,000 yojanas deep, and its bounds are endless [in the four directions]. Where the earth stops, there’s water. The water is 3,030 yojanas deep, and its bounds are endless. Where the water stops, there’s air. The air is 6,040 yojanas deep, and its bounds are endless.

“Monks, the ocean’s water is 84,000 yojanas deep, and its bounds are endless. Sumeru the mountain king is 84,000 yojanas in the water, and it rises to a height of 84,000 yojanas above the ocean. Below, it’s roots connect it to the earth with many hard points. That mountain goes straight up without any bends. All sorts of trees grow on it, and the trees produce many fragrances. The fragrances pervade the mountain’s forests. Many noble people, great spirits, and marvelous gods make their homes there. The foundation under that mountain is entirely gold sand. Four crags emerge from that mountain’s four sides that are 700 yojanas high with a mixture of colors throughout and made of the seven treasures. Those four crags are slanted, leaning precariously over the ocean.

“Sumeru the mountain king has stairways made of the seven treasures. At the bottom, the stairways are sixty yojanas wide. On both sides, the path is bordered by a seven walls, seven balustrades, seven nettings, and seven rows of trees.

“The gold walls have silver gates, the silver walls have gold gates, the crystal walls have beryl gates, the beryl walls have crystal gates, the ruby walls have emerald gates, the emerald walls have ruby gates, and the coral walls have gates made of many treasures.

“The balustrades had gold balusters with silver rails, silver balusters with gold rails, crystal balusters with beryl rails, beryl balusters with crystal rails, ruby balusters with emerald rails, emerald balusters with ruby rails, and coral balusters with rails made of many treasures.

“Above those balustrades, there are precious nettings. The gold netting is hung with silver bells, the silver netting is hung with gold bells, the beryl netting is hung with crystal bells, the crystal netting is hung with beryl bells, the ruby netting is hung with emerald bells, the emerald netting is hung with ruby bells, and the coral netting is hung with bells made of many treasures.

“The gold trees have gold roots and limbs and silver leaves, flowers, and fruit. The silver trees have silver roots and limbs and gold leaves, flowers, and fruit. The crystal trees have crystal roots and limbs and beryl leaves, flowers[, and fruit]. The beryl trees have beryl roots and limbs and crystal leaves, flowers[, and fruit]. The ruby trees have ruby roots and limbs and emerald leaves, flowers[, and fruit]. The emerald trees have emerald roots and limbs and ruby leaves, flowers[, and fruit]. The coral trees have coral roots and limbs and leaves, flowers[, and fruit] made of many treasures.

“Each of the seven walls has four gates. The gates have balustrades, and towers and terraces are above the seven walls. They’re surrounded by scenic parks and lakes where myriad precious flowers and plants grow. The rows of treasure trees are full with flowers and fruit, and they produce fragrances that blow in the four directions to the delight of passersby. Ducks, geese, cakras, and other rare kinds of birds in countless thousands sing peacefully to each other.

“Furthermore, halfway up Sumeru the mountain king, the stairways are forty yojanas wide. On both sides, the path is bordered by seven walls, seven balustrades, seven nettings, and seven rows of trees … Countless birds of many kinds sing peacefully to each other as they do at the lower stairways.

“At the top of Sumeru the mountain king, the stairways are twenty yojanas wide. On both sides, the path is bordered by seven walls, seven balustrades, seven nettings, and seven rows of trees … Countless birds of many kinds sing peacefully to each other as they do at the middle stairways.”

The Buddha told the monks, “There are yakṣa spirits that live on the lower stairway called Karoṭapāṇi. The yakṣa spirits that live on the middle stairway are called Mālādhāra. The yakṣa spirits that live on the upper stairway are called Sadāmada.

The Heavens

“The four crags rise to a height of 42,000 yojanas, and the four great god kings live on them in their palaces. Their palaces have seven fortress walls, seven balustrades, seven nettings, and seven rows of trees with precious bells … Countless birds of many kinds sing peacefully to each other as before.

“The palace of the Trāyastriṃśa gods is at the summit of Mount Sumeru. It has seven fortress walls made of treasures, seven balustrades, seven nettings, and seven rows of trees … Countless birds of many kinds sing peacefully to each other as before.

“The same number of yojanas up from the Trāyastriṃśa Heaven is the palace of the Yama gods. The same number of yojanas beyond the Yama Heaven palace is the palace of the Tuṣita gods. The same number of yojanas beyond the Tuṣita Heaven palace is the palace of the Nirmāṇarati gods. The same number of yojanas beyond the Nirmāṇarati Heaven palace is the palace of the Paranirmitavaśavartin gods. The same number of yojanas beyond the Paranirmitavaśavartin Heaven palace is the palace of the Brahmakāyika gods.

“The god Māra’s palace is halfway between the Paranirmitavaśavartin Heaven and the Brahmakāyika Heaven. It’s 6,000 yojanas in diameter and has seven fortress walls made of treasures, seven balustrades, seven nettings, and seven rows of trees … Countless birds of many kinds sing peacefully to each other as before.

“The same number of yojanas beyond the Brahmakāyika Heaven palace is the palace of the Ābhāsvara gods. The same number of yojanas beyond the Ābhāsvara Heaven is the palace of the Śubhakṛtsnā gods. The same number of yojanas beyond the Śubhakṛtsnā Heaven palace is the palace of the Bṛhatphala gods. The same number of yojanas beyond the Bṛhatphala Heaven [palace] is the palace of the Asaṃjñika gods. The same number of yojanas beyond the Asaṃjñika Heaven [palace] is the palace of the Avṛha gods. The same number of yojanas beyond the Avṛha Heaven [palace] is the palace of the Atapa gods. The same number of yojanas beyond the Atapa Heaven [palace] is the palace of the Sudarśana gods. The same number of yojanas beyond the Sudarśana Heaven [palace] is the palace of the Mahāsudarśana gods. The same distance beyond the Mahāsudarśana Heaven [palace] is the palace of the Akaniṣṭha gods.

“Above the Akaniṣṭha Heaven are the gods who cognize the abode of space … the gods who cognize the abode of consciousness … the gods who cognize the abode of nothingness … the gods who cognize the abode with and without conception.

“These are called the boundaries of sentient beings and the worlds of sentient beings where they all are born, grow old, fall ill, and die. They acquire these aggregates and these existences, and none go beyond that.”

The Four Continents

The Buddha told the monks, “North of Mount Sumeru, there is a continent named Uttarakuru. That land is perfectly square and 10,000 yojanas across. The people there have square faces that resemble the shape of their land.

“East of Mount Sumeru, there’s a continent named Pūrvavideha. That land is perfectly round and 9,000 yojanas across. The people there have round faces that resemble the shape of their land.

“West of Mount Sumeru, there’s a continent named Godānīya. That land is the shape of a half moon and 8,000 yojanas across. The people there have faces that likewise resemble the shape of that land.

“South of Mount Sumeru, there’s a continent named Jambudvīpa. That land is narrow in the south and wide in the north, and it’s 7,000 yojanas across. The people there have faces that likewise resemble the shape of that land.

“The north side of Mount Sumeru is made of heavenly gold that shines northward. The east side of Mount Sumeru is made of heavenly silver that shines eastward. The west side of Mount Sumeru is made of heavenly crystal that shines westward. The south side of Mount Sumeru is made of heavenly beryl that shines southward.

The Great Trees of the World

“Uttarakuru has a great tree king named Amra. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

“Pūrvavideha has a great tree king named Kadamba. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

“Godānīya has a great tree king named Tinduka. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction. That tree also has a banner of a stone bull under it that’s one yojana tall.

“Jambudvīpa has a great tree king named Jambu. it’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

“The king of the garuḍa birds and the king of the nāgas have a tree named Kūṭaśālmali. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

“The king of the asuras has a tree named Good Day. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

“The Trāyastriṃśa Heaven has a tree named Pārijāta. It’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction.

Lesser Mountains around Sumeru

“Mount Sumeru is bordered by a mountain named Khadiraka. It’s 42,000 yojanas tall and 42,000 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 84,000 yojanas away from Mount Sumeru, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Khadiraka, there’s a mountain named Īśādāra. It’s 21,000 yojanas tall and 21,000 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 42,000 yojanas away from Mount Khadiraka, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Īśādāra, there’s a mountain named Yugandhara. It’s 12,000 yojanas tall and 12,000 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 21,000 yojanas away from Mount Īśādāra, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Yugandhara, there’s a mountain named Sudarśana. It’s 6,000 yojanas tall and 6,000 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 12,000 yojanas away from Mount Yugandhara, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Sudarśana, there’s a mountain named Aśvakarṇa. It’s 3,000 yojanas tall and 3,000 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 6,000 yojanas away from Mount Sudarśana, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Aśvakarṇa, there’s a mountain named Nimindhara. It’s 1,200 yojanas tall and 1,200 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 3,000 yojanas away from Mount Aśvakarṇa, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Nimindhara, there’s a mountain named Vinitaka. It’s 600 yojanas tall and 600 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 1,200 yojanas away from Mount Nimindhara, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

“Not far beyond Mount Vinitaka, there’s a mountain named Cakravāḍa. It’s 300 yojanas tall and 300 yojanas across. Its extent is spacious with a mixture of colors throughout, and it’s made of the seven treasures.

“That mountain sits 600 yojanas away from Mount Vinitaka, and utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, reeds, pine trees, and bamboo groves grow between them. They produce all sorts of fragrances that fill the area.

Beyond the Lesser Mountains

“Not far beyond Mount Cakravāḍa is a great ocean. On the north shore of that ocean is the great tree king named Jambu that’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out for fifty yojanas in each direction. It’s bordered by an open area.

“There’s also a forest named Āmra that’s fifty yojanas across.

There’s another forest named Campā that’s fifty yojanas across.

There’s another forest named Śāla that’s fifty yojanas across.

There’s another forest named Tāla that’s fifty yojanas across.

There’s another forest named *Natala that’s fifty yojanas across.

There’s another forest named Being Male that’s fifty yojanas across.

There’s another forest named Being Female that’s fifty yojanas across.

There’s another forest named Male and Female that’s fifty yojanas across.

There’s another forest named Santāna that’s fifty yojanas across.

There’s another forest named Candana that’s fifty yojanas across.

There’s another forest named *Kadula that’s fifty yojanas across.

There’s another forest named *Panasa that’s fifty yojanas across.

There’s another forest named Bilva that’s fifty yojanas across.

There’s another forest named Fragrant Mango that’s fifty yojanas across.

There’s another forest named Pear that’s fifty yojanas across.

There’s another forest named Pomegranate that’s fifty yojanas across.

There’s another forest named Being Sweet that’s fifty yojanas across.

There’s another forest named Harītaka that’s fifty yojanas across.

There’s another forest named Vibhītaka that’s fifty yojanas across.

There’s another forest named Āmalaka that’s fifty yojanas across.

There’s another forest named Amalī that’s fifty yojanas across.

There’s another forest named Mango that’s fifty yojanas across.

There’s another forest named Ikṣu that’s fifty yojanas across.

There’s another forest named Śāla that’s fifty yojanas across.

There’s another forest named *Śālana that’s fifty yojanas across.

There’s another forest named Uruvilvā (?) that’s fifty yojanas across.

There’s another forest named Great Uruvilvā (?) that’s fifty yojanas across.

There’s another forest named Atimuktaka that’s fifty yojanas across.

There’s another forest named Campaka that’s fifty yojanas across.

There’s another forest named Pāṭala that’s fifty yojanas across.

There’s another forest named Sumana that’s fifty yojanas across.

There’s another forest named Vārṣika that’s fifty yojanas across.

There’s another forest named *Talari (?) that’s fifty yojanas across.

There’s another forest named *Kaśa that’s fifty yojanas across.

There’s another forest named Grape that’s fifty yojanas across.

“Beyond that is an open region. In that open region, there’s an [utpala] flower lake that’s fifty yojanas across. There’s also a padma flower lake, a kumuda flower lake, and a puṇḍarīka flower lake. They’re filled with venomous snakes, and each is fifty yojanas across.

“Beyond that open region, there’s an ocean in an open area named *Ujanna (?). There’s a noble wheel-turning king’s road beneath this sea that’s twelve yojanas wide. On both sides, the road is bordered by seven walls, seven balustrades, seven nettings, and seven rows of trees that are decorated all around and made the seven treasures. When a noble wheel-turning king arises in the land of Jambudvīpa, that sea naturally recedes to expose the road just above its surface.

“Not far beyond that sea, there’s a mountain named *Uja (?). That mountain is majestic. Trees grow abundantly there, flowers and fruit are bountiful, and their many fragrances are sweet-smelling. There’s also a diversity of animals with no species that isn’t present.

“Not far beyond Mount *Uja (?) is a mountain named Golden Wall. There are 80,000 caves inside of it, and 80,000 elephant kings stay in those caves. Their bodies are all white, their heads are mottled, and they have six tusks in their mouths and gold between their teeth.

“Beyond that Mount Golden Wall, there’s a mountain named Himavat. It’s five hundred yojanas across and five hundred yojanas high. The ocean is to its east and west, and there are treasure mountains twelve yojanas tall between it and Mount Himavat.

Lake Anavatapta

“Crags rises up a hundred yojanas from Mount Himavat. Lake Anavatapta is at the summit of that mountain. It’s fifty yojanas across with refreshing, clear, and unpolluted water. It has a stone wall made of seven treasures, seven balustrades, seven nettings, and seven rows of trees with all sorts of colors that are made of the seven treasures.

“Those balustrades have gold balusters with silver rails, silver balusters with gold rails, beryl balusters with crystal rails, crystal balusters with beryl rails, ruby balusters with emerald rails, emerald balusters with ruby rails, and coral balusters with rails made of many treasures.

“The gold netting has silver bells, the silver netting has gold bells, the beryl netting has crystal bells, the crystal netting has beryl bells, [the ruby netting has emerald bells, the emerald netting has ruby bells,] and the coral netting has bells made of many treasures.

“The gold tāla trees have gold roots and limbs and silver leaves, [flowers,] and fruit. The silver tāla trees have silver roots and limbs and gold leaves, [flowers,] and fruit. [The beryl trees have beryl roots and limbs and crystal leaves, flowers, and fruit.] The crystal trees have crystal roots and limbs and beryl [leaves,] flowers, and fruit. The ruby trees have ruby roots and limbs and emerald leaves, flowers, and fruit. [The emerald trees have emerald roots and limbs, and ruby leaves, flowers, and fruit.] The coral trees have coral roots and limbs, and [leaves,] flowers, and fruit made of many treasures.

“On Lake Anavatapta’s shores, there are scenic parks and pools with heaps of myriad flowers and all sorts of trees with abundant leaves, flowers, and fruit. The sweet smell of their fragrances blow in all directions. All kinds of birds peacefully sing to each other. The bottom of Lake Anavatapta is full of gold sand, and it has stairs with handrails on four sides. There are gold handrails with silver steps, silver handrails with gold steps, beryl handrails with crystal steps, crystal handrails with beryl steps, ruby handrails with emerald steps, emerald handrails with ruby steps, and coral handrails with steps made of many treasures. A balustrade surrounds the lake, and the four kinds of flowers grow there in a mixture of blues, yellows, reds, and whites. The flowers are like cartwheels, and their roots are like wheel hubs. The roots of those flowers produce sap that’s white as milk and tastes sweet as honey.

“The Gaṅgā River flows from a cow’s mouth, going east from Lake Anavatapta. Five hundred rivers join it as it flows to the eastern ocean. The Sindhu River flows from a lion’s mouth, going south from Lake Anavatapta. Five hundred rivers join it as it flows to the southern ocean. The Vakṣu River flows from a horse’s mouth, going west from Lake Anavatapta. Five hundred rivers join it as it flows to the western ocean. The Sita River flows from an elephant’s mouth, going north from Lake Anavatapta. Five hundred rivers join it as it flows to the northern ocean.

“In the palace of Anavatapta, there is a hall with five pillars where the Nāga King Anavatapta always lives.”

The Meaning of “Anavatapta”

The Buddha said, “Why is it called Anavatapta? What’s the meaning of ‘Anavatapta’? Here in Jambudvīpa, there’s a nāga king who stopped having three troubles. Only the nāga Anavatapta has none of these three troubles. What are the three?

“First, all the nāgas throughout Jambudvīpa suffer from hot winds and hot sand that cling to their bodies and burn their skin and flesh. It even burns their bones and marrow, causing them misery. Only the nāga Anavatapta doesn’t have this trouble.

“Second, all the nāga palaces throughout Jambudvīpa have fierce winds that blow through them. They lose their treasure-decorated clothes, and their nāga bodies are left exposed, which causes them misery. Only the Nāga King Anavatapta doesn’t have this trouble.

“Third, when all the nāga kings throughout Jambudvīpa entertain themselves in their respective palaces, great garuḍa birds take the opportunity to snatch them or their newly born, for they like to eat nāgas. The nāgas are afraid of them and always feel distressed about this. Only the nāga Anavatapta doesn’t have this trouble.

If the garuḍa birds decide to go there, their lives end. Therefore, it’s called Anavatapta (Anavatapta in Chinese means ‘No Distress’).”

The Buddha told the monks, “On the right side of Mount Himavat, there’s a city named Vaiśālī. That city has seven black mountains to its north. North of those seven black mountains, there’s a fragrance mountain. There are always sounds of music and singing at that mountain. It has two caves: One is called Painted and the second is called Skillfully Painted. They’re made of seven heavenly treasures that are soft and pleasant smelling like heavenly cloth. The Gandharva King Sarasvatī lives there with 500 gandharvas.

The Elephant King Susaṃsthita

“North of the caves Painted and Skillfully Painted is a sal tree king named Susaṃsthita. It’s surrounded on four sides by 8,000 other tree kings. An elephant king lives under the tree king Susaṃsthita that’s also named Susaṃsthita. His body is all white, he stands flush in seven places, and he has the ability to fly. His head is red and his hair is multicolored. His six tusks are delicate, and there’s gold between them. He’s surrounded by 8,000 elephants that follow him. Those 8,000 elephants live under the 8,000 other tree kings in the same way.

“North of that tree king Susaṃsthita is a large lake named Mandākinī. It’s fifty yojanas across, surrounded all around by 8,000 ponds, and its water is refreshing and unpolluted. It’s surrounded by an embankment made of bricks of the seven treasures, seven balustrades, seven nettings, and seven rows of trees that are made of the seven treasures.

“[The balustrades] have gold balusters with silver rails, silver balusters with gold rails, crystal balusters with beryl rails, beryl balusters with crystal rails, ruby balusters with emerald rails, emerald balusters with ruby rails, and coral balusters with rails made of many treasures.

“The gold netting is hung with silver bells, the silver netting is hung with gold bells, the crystal netting is hung with beryl bells, the beryl netting is hung with crystal bells, the ruby netting is hung with emerald bells, the emerald netting is hung with ruby bells, and the coral netting is hung with bells made of many treasures.

“The gold trees have gold roots and limbs and silver leaves, flowers, and fruit. The silver trees have silver roots and limbs and gold leaves, flowers, and fruit. The crystal trees have crystal roots and limbs and beryl [leaves,] flowers, and fruit. The beryl trees have beryl roots and limbs and crystal [leaves,] flowers, and fruit. The ruby trees have ruby roots and limbs and emerald [leaves,] flowers, and fruit. The emerald trees have emerald roots and limbs and ruby [leaves,] flowers, and fruit. The coral trees have coral roots and limbs and [leaves,] flowers, and fruit made of many treasures.

“The bottom of that lake is strewn with gold sand, and it has stairways made of seven treasures all around it. The gold stairs have silver steps, the silver stairs have gold steps, the beryl stairs have crystal steps, the crystal stairs have beryl steps, the ruby stairs have emerald steps, the emerald stairs have ruby steps, and the coral stairs have steps made of many treasures. There are also precious balustrades on both sides of those stairs.

“The four kinds of flowers grow in that lake with a mixture of blues, yellows, reds, and whites. The flowers are like cartwheels and their roots are like wheel hubs. The roots of those flowers produce sap that’s white as milk and tastes sweet as honey.

“There are many scenic parks, forests, and ponds on all four sides of that lake where various refreshing flowers and trees grow. Their flowers and fruit are bountiful, and countless birds sing to each other peacefully as before.

“When the elephant king Susaṃsthita decides to entertain himself in the lake, he thinks of the other 8,000 elephant kings. Those 8,000 elephant kings then think to themselves, ‘The elephant king Susaṃsthita is thinking of us now! We ought to pay the elephant king a visit.’ Then the herd of elephants go before him.

“The elephant king Susaṃsthita then goes to Lake Mandākinī with the other 8,000 elephants. Some among those elephants carry parasols and hold precious fans for the elephant king. Some among them dance and play music in front of them.

“When the elephant king Susaṃsthita enters the lake to bathe, they dance and play music to entertain each other. Some of the elephants wash the king’s trunk, some wash his mouth, some wash his head, some wash his tusks, some wash his ears, some wash his stomach, some wash his back, some wash his tail, and some wash his feet. Some of them pick flowers and roots, wash them, and give them to the king to eat. Some of them throw the four kinds of flowers on the king.

“After he has bathed, drank, eaten, and entertained himself, the elephant king Susaṃsthita goes onto the shore and stands facing the tree Susaṃsthita. Afterward, the other 8,000 elephants each go into the lake to bathe, drink, eat, and entertain themselves. When they’re finished, they come back out and go to the elephant king.

“The elephant king then leads the other 8,000 elephants to the tree king Susaṃsthita. Some among them carry parasols for the elephant king. Some bear precious fans to fan the elephant king, and some among them dance and play music in front of the others.

“When the elephant king Susaṃsthita reaches the tree king, he sits, lies down, or walks around as he likes. The other 8,000 elephants each are free to sit, lie down, and walk around as they like.

“In that tree’s forest, there’s a circle [of trees] eight fathoms in size, a circle nine fathoms in size … ten fathoms … fifteen fathoms in size. Only the elephant king Susaṃsthita was within a circle sixteen fathoms in size around the sal tree king. When those other 8,000 sal trees drop their limbs and leaves, a cool breeze blows through the forest from outside. Also, when the other 8,000 elephants defecate and urinate, yakṣas remove it from the forest.”

The Buddha told the monks, “The elephant king Susaṃsthita possesses great miraculous abilities. Such is his virtue. Although he was born an animal, he received such fortune.”

Chapter 2: Uttarakuru

The Land of Uttarakuru

The Buddha told the monks, “The continent of Uttarakuru has many mountains. There are scenic parks and lakes beside those mountains where an assortment of refreshing flowers and trees grow. Their flowers and fruit are bountiful, and countless birds sing to each other peacefully.

“Moreover, there are many rivers in those mountains. Their currents flow gently without any rapids, and they’re covered with a multitude of flowers that float downstream smoothly. Those streams flow between two rows of various trees. Their branches are flexible, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot. The land is level like the palm of a hand, without any high or low points.

“Monks, that land of Uttarakuru has four Anavatapta lakes on its four sides. Each of them is a hundred yojanas across. Their water is clear and unpolluted, and they’re ringed by stepped embankments made of the seven treasures … countless birds sing to each other peacefully, and nearby Lake Mandākinī is not decorated any different than before.

Those four great lakes each produce four great rivers that are ten yojanas wide. Their currents flow gently without any rapids, and they’re covered with many flowers that float downstream smoothly. Those streams flow between two rows of various trees. Their branches are flexible, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot. The land is level like the palm of a hand, without any high or low points.

“Moreover, that land is devoid of gullies, pits, brambles, or stumps, nor does it have biting insects, venomous snakes, scorpions, tigers, and other dangerous animals. The earth is made purely of many treasures, without any stones or sand. The weather is mild, and the seasons are gentle, being neither cold nor hot. There isn’t any kind of trouble.

“That land is moist. Dust and dirt doesn’t kick up, as though it were a wetland. There isn’t any dust that blows around. A hundred kinds of grass grow constantly, for there isn’t any winter or summer. The trees are abundant, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot. The land is level like the palm of a hand, without any high or low points.

“There’s always natural rice present on that land. It grows by itself without being planted and doesn’t have any husk or chaff. It looks like a cluster of white flowers, resembling the food of the Trāyastriṃśa Heaven, and it possesses many flavors.

“That land always has natural iron kettles present. They have maṇi gems called Brilliant Light in the bottom, which cook food when the light goes out. It doesn’t require firewood, fire, or troublesome human labor.

The Magical Trees of Uttarakuru

“That land has a kind of tree called Bending Over. When men and women stop under them when it rains, their leaves line up such that water doesn’t drip between them.

“Also, there are perfume trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself and produces natural perfume. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce natural perfume.

“Also, there are cloth trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of clothing. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of clothing.

“Also, there are ornament trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of things to ornament a person’s body. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of things to ornament a person’s body.

“Also, there are flower garland trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of garlands. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of garlands.

“Also, there are vessel trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of vessels. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of vessels.

“Also, there are fruit trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of fruit. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of fruit.

“Also, there are musical instrument trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself to produce all sorts of musical instruments. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, the skin splits open by itself to produce all sorts of musical instruments.

Lake Sudarśana

“That land has a lake named Sudarśana that’s a hundred yojanas across. Its water is clear and unpolluted, and it’s ringed by stepped embankments made of the seven treasures. The lake has on all four sides seven balustrades, seven nettings, and seven rows of trees … and countless birds sing to each other peacefully as before. That Lake Sudarśana has a tree to its north named Āmra, which is 3.5 kilometers around and stands fifty kilometers tall. It’s branches and leaves spread out in all four directions to cover twenty-five kilometers.

“The Sugati River flows east from Lake Sudarśana, and it’s a yojana wide. Its current flows gently without any rapids, and it’s covered with many flowers that float downstream smoothly. That river flows between two rows of various trees. Their branches are flexible, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot. The land is level like the palm of a hand, without any high or low points.

“Moreover, in that river there are boats made of many treasures. When people want to go into the river to bathe or entertain themselves, they take off their clothes on the shore and ride the boats to the middle of the river. When they’re finished with their recreation, they cross the river to find clothes to put on. When they emerge from the water and get dressed, they don’t look for their original clothes.

“Next, they go to a perfume tree, and the tree bends over for them. The people take various assorted perfumes in their hands and rub them on their bodies.

“Next, they go to a cloth tree, and the tree bends over for them. The people take various assorted clothing and put on what they like.

“Next, they go to an ornament tree, and the tree bends over for them. The people take all sorts of ornaments and decorate themselves with them.

“Next, they go to a garland tree, and the tree bends over for them. The people take various assorted garlands and put them over their heads.

“Next, they go to a vessel tree, and the tree bends over for them. The people select from all sorts of precious vessels and take one of them.

“Next, they go to a fruit tree, and the tree bends over for them. The people take all sorts of sweet fruits. Some eat the fruit, some put them in their mouths, and some drink their juice.

“Next, they go to a musical instrument tree, and the tree bends over for them. The people take various musical instruments and strum or drum them. With wondrous voices in harmony with their music, they walk to parks and entertain themselves as they like. Sometimes it’s for one day … two days … or seven days. Afterward, they leave, but they have no fixed home.

“The Wondrous Body River flows south from Lake Sudarśana … The Wondrous Flavor River flows west from Lake Sudarśana … The Reflection River flows north from Lake Sudarśana in the same way.

Sudarśana Park

“East of Lake Sudarśana, there’s a park named Sudarśana, which is a hundred yojanas across. It’s surrounded on all four sides with seven balustrades, seven nettings, and seven rows of trees of a mixture of assorted colors that are made of the seven treasures.

“That park has four large gates on its four sides, and it’s surrounded by a balustrade made of the seven treasures. Inside the park, it’s clean and devoid of brambles. The ground is level without any gullies, pits, or hills, nor does it have biting and stinging insects, venomous snakes, scorpions, tigers, and other dangerous animals. The earth is made purely of many treasures, without any stones or sand. The weather is mild, and the seasons are gentle, being neither cold nor hot. There isn’t any kind of trouble.

“That land is moist. Dust and dirt doesn’t kick up, as though it were a wetland. There isn’t any dust that blows around. A hundred kinds of grass grow constantly, for there isn’t any winter or summer. The trees are abundant, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot. [The land is level like the palm of a hand, without any high or low points.]

“Natural rice is always present in that park. [It grows by itself without being planted] and doesn’t any husk or chaff. It looks like a cluster of white flowers, possesses many flavors, and resembles the food of the Trāyastriṃśa Heaven.

“That park always has natural iron kettles present. They have maṇi gems called Brilliant Light in the bottom, which cook food when the light goes out. It doesn’t require firewood, fire, or troublesome human labor.

“That park has a kind of tree called Bending Over. When men and women stop under them when it rains, their leaves line up such that water doesn’t drip between them.

“Also, there are perfume trees that stand thirty-five kilometers tall with abundant flowers and fruit. When the fruit is ripe, the skin splits open by itself and produces all sorts of perfume. Those trees are sometimes thirty kilometers tall … twenty-five … twenty … as little as 2.5 kilometers tall. Their flowers and fruit are abundant. When the fruit is ripe, [the skin splits open by itself] to produce all sorts of perfume … The musical instrument trees are likewise.

“People in that land walk around in that park for recreation, staying for one … two … or seven days. That Sudarśana Park has no wardens, so people can wander through it as they like and leave afterward.

“South of Lake Sudarśana, there’s a forest park called Mahāsudarśana … West of Lake Sudarśana, there’s a forest park called Recreation … North of Lake Sudarśana, there’s a forest park called Fully Flowering that are likewise.

“At the middle and end of the night in that land, the nāga king of Anavatapta often creates pure clouds according to the season. They wrap around the world and release sweet showers that last as long as it takes to milk a cow. Rain water with eight flavors wets and permeates the land. The water doesn’t stand, though, so the ground doesn’t become muddy. It’s like a florist watering flowers to keep them from withering, and they are moistened and refreshed.

“After the middle of the night in that land, the sky is clear of any obscuring clouds. A cool breeze blows from the ocean that’s pure and gentle. It blows lightly over a person and makes their whole body feel pleasant.

The People of Uttarakuru

“That land is bountiful, and the people are prosperous. If they need to eat, they put natural rice into a kettle. At the bottom of the kettle is a brilliant light gem, which causes the food to be spontaneously cooked, and then the light of the gem goes out by itself. People come and eat as much as they like. When the owner doesn’t rise, the food never runs out, but if the owner does rise, then the food will run out.

“The food is fresh and clean, looking like a cluster of white flowers, possessing many flavors, and resembling the food of the Trāyastriṃśa Heaven. Those who eat the food don’t have any illnesses, and their vitality is restored. Their appearance is peaceful and cheerful, and it doesn’t decline at all.

“Again, the people of that land are the same in type of body and appearance such that they can’t be distinguished from one another. Their appearance is youthful like a twenty-year-old in Jambudvīpa. Their teeth are even, straight, pure white, and their gaps aren’t visible. Their hair is dark blue and without any dirtiness. Their beards are eight inches long, and their eyebrows stop growing once they aren’t too long nor short.

“When the men of that land feel amorous, they look passionately at a woman and then walk away from her. The woman follows after him as he goes to a forest park. If that woman is a relative of the man’s father or mother and they shouldn’t have sex, the trees don’t bend for them, and they each go their separate ways. If she isn’t a relative of his father or mother and they could have a relationship, the trees bend over and encircle them with a screen. They then enjoy each other for as long as they like, whether for one day, two days … or seven days. Then, they go their separate ways.

“After being pregnant for seven or eight days, the woman gives birth. Depending on whether it’s a boy or a girl, she puts the child at a major crossroads and leaves them there. Travelers who pass by that side of the road give them a finger to suck, which produces sweet milk that satisfies and nourishes the child. After seven days pass, the child has grown up and joins the other people. The boys go with a group of men, and the girls go with a group of women.

“When those people die, they don’t lament and cry together. They decorate the corpses, place them by an intersection, and leave them there. There’s a bird called Uccaṃgama that takes the corpses away and leaves them in other regions.

“Again, when the people of that land go to defecate or urinate, the ground opens up, and it closes back up when they are finished.

“The people of that land don’t have romantic attachments, nor do they accumulate things. Their life spans are always an exact length, and they’re born in heaven when they die. Why are their life spans always exactly the same? Those people cultivated the ten good actions in previous lives and were born in Uttarakuru after their bodies broke up and their lives ended. They live for a thousand years, no more or less. This is why those people have life spans that are an exact length.

“Furthermore, those who kill living beings fall to evil destinies, and those who don’t kill living beings are born in good destinies. So it is with those who steal, commit sexual misconduct, who speak duplicitously, harshly, falsely, or frivolously, and who are greedy, jealous, or hold wrong views. They fall to evil destinies. Those who don’t steal, don’t engage in sex, don’t speak duplicitously, harshly, falsely, or frivolously, who aren’t greedy or jealous, and who don’t hold wrong views are born to good destinies.

“Sometimes, those who don’t kill, don’t steal, don’t engage in sex, don’t speak duplicitously, harshly, falsely, or frivolously, aren’t greedy or jealous, and don’t hold wrong views are born in Uttarakuru when their bodies break up or their lives end. They live for a thousand years, no more or less. This is why those people have life spans that are an exact length.

“Furthermore, those who are stingy and greedy aren’t capable of generosity. They fall to evil destinies when they die. Those with open minds aren’t stingy and capable of generosity, so they’re born in good places. Some people give to ascetics and priests, or they give to the poor, beggar children, the sick, and the suffering. They provide clothing, meals, carriages, flower garlands, perfumes, seats, and shelter. They also build shrines and provide lamps for them. Those people are born in Uttarakuru when their bodies break up and their lives end. They live for a thousand years, no more or less. This is why those people have life spans that are an exact length.

“Why is Uttarakuru praised as superior? That land’s people aren’t taught the ten good acts, but their behavior naturally consists of those ten virtues. They’re born in good places when their bodies break up and their lives end. This is why those people receive that praise that Uttarakuru is superior.

“What’s the meaning of ‘Uttarakuru’? Among the other three continents, its land is the best and supreme. Therefore, it’s called ‘Uttarakuru’ (Uttarakuru in Chinese means ‘Highest’).

Chapter 3: Noble Wheel-Turning Kings

The Buddha told the monks, “The world has noble wheel-turning kings who achieve seven treasures and possess four miraculous virtues.

“What are the seven treasures achieved by a noble wheel-turning king? First is the golden wheel treasure, second is the white elephant treasure, third is the blue horse treasure, fourth is the magic jewel treasure, fifth is the beautiful woman treasure, sixth is the householder treasure, and seventh is the army general treasure.

The Golden Wheel Treasure

“How does a noble wheel-turning king achieve the golden wheel treasure? If a noble wheel-turning king arises in Jambudvīpa, he’ll be a water-anointed warrior [king]. During the fifteenth-day full moon, he’ll bathe in a fragrant wash, ascend to his high hall, and entertain himself with a group of maidens. The wheel will spontaneously appear before him. It has a thousand spokes and possesses a glowing light. It’s something made by a heavenly artisan, not something made in this world. It is made of pure gold and about fourteen feet in diameter.

“After seeing this, the noble wheel-turning king thinks to himself, ‘In the past, I’ve heard senior elders say, “If a water-anointed warrior king bathes in a fragrant wash during the fifteenth-day full moon, ascends to his high hall, and surrounds himself with maidens, the wheel will spontaneously appear before him. It has a thousand spokes and possesses a glowing light. It’s something made by a heavenly artisan, not something made in this world. It’s made of pure gold and fourteen feet in diameter. He’s then known as a noble wheel-turning king.” Now, this wheel has appeared! But is it that one? I had better test this wheel treasure.’

“The noble wheel-turning king then summons his four armies and faces the golden wheel treasure with his right shoulder bared. He kneels on his right knee, touches the golden wheel with his right hand, and says: ‘Head east. Turn according to the Dharma, and don’t go contrary to the eternal law.’ The wheel then turns east.

“The wheel-turning king then follows it, leading his four armies, and four spirits are ahead of the golden wheel, guiding it. The king stops his horses where the wheel stops to dwell. When the lesser kings in the east see the great king arrive, they come to the king with gold bowls holding silver grain and silver bowls holding gold grain. They present them to their chief, saying, ‘Welcome, Great King! The lands in this eastern region are plentiful now [with many treasures,] and the people are prosperous. Their culture is gentle, loving, and loyal. Please, Noble King, rule them properly! We’ll serve you, right and left, and accept what’s appropriate.’

“The wheel-turning king tells the lesser kings, ‘Stop, gentlemen! Stop! You’ve given offerings to me, but I will simply rule with the correct Dharma. Don’t go out of your way to serve me, and let no one in the country act contrary to the Dharma. Don’t kill beings yourselves and instruct other people not to kill beings … don’t steal … don’t commit sexual misconduct … don’t speak duplicitously … harshly … falsely … frivolously … don’t be greedy … jealous … don’t hold wrong views … This is what I call my way of ruling.’

“When the lesser kings hear this instruction, they follow the great king as he tours their countries. He’ll go east until the ocean is in sight, and next travel south, west, and north, going wherever the wheel goes. The kings in those regions each presents their countries in the same way as the lesser countries in the east do.

“Here in Jambudvīpa, there’s a land called Fertile Bounty, which has many treasures. It’s forests and rivers are pure, and its terrain is flat and wide. The wheel will travel around it, passing through all its towns, going twelve yojanas east to west and ten yojanas south to north. In the middle of the night, heavenly spirits will build a metropolis surrounded by seven fortress walls, seven balustrades, seven nettings, and seven rows of trees decorated with the seven treasures … and countless birds will sing to each other peacefully.

“After it’s built, the golden wheel treasure will also enter the city and travel through its streets, going four yojanas east to west and two yojanas south to north. In the middle of the night, heavenly spirits will build a palace hall that’s seven stories tall and made of the seven treasures … and countless birds will sing to each other peacefully in same way.

“After it’s built, the golden wheel treasure will go up into the sky and hover above the palace hall, complete and unmoving. The noble wheel-turning king will celebrate, ‘This golden wheel treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the golden wheel treasure.

The White Elephant Treasure

“How does he accomplish the white elephant treasure? The noble wheel-turning king will be sitting up in his correct [Dharma] hall in the morning, and the elephant treasure will suddenly appear before him. Its hair is all white, stands flush in seven places, and has the ability to fly. Its head is mottled, and its six tusks are delicate and have real gold between them.

“When he sees this, the king will think, ‘This elephant treasure is excellent. If it’s well trained, I could ride it!’ He tests its training, and it’s be capable of doing everything it should. The wheel-turning king then wants to further test the elephant, so he mounts it and rides it out of the city in the morning. He travels around the four oceans and returns when it’s time to eat.

“The wheel-turning king will celebrate, ‘This white elephant treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the elephant treasure.

The Blue Horse Treasure

“How does the noble wheel-turning king accomplish the blue horse treasure? The noble wheel-turning king will be sitting up in his correct [Dharma] hall in the morning, and the horse treasure will suddenly appear before him. It’s dark blue in color with a vermillion mane and tail. It’s head and neck are like an elephant’s and has the ability to fly.

“When he sees this, the king will think, ‘This horse is excellent. If it’s well trained, I could ride it!’ He then tests its training, and it’s capable of doing everything it should. The noble wheel-turning king wants to further test this horse treasure, so he mounts it and rides out of the city in the morning. He travels around the four oceans and returns when it’s time to eat.

“The wheel-turning king will celebrate, ‘This blue horse treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the blue horse treasure.

The Magic Jewel Treasure

“How does he accomplish the magic jewel treasure? The noble wheel-turning king will be sitting up in his correct [Dharma] hall in the morning, and the magic jewel treasure will suddenly appear before him. It’s substance and color are transparent and lacks any flaws or defilement.

“When he sees this, the king will think, ‘This jewel is marvelous! When it glows, it could light the interior of the palace!’ The wheel-turning king then tests this jewel by summoning his four armies and placing the jewel treasure atop a tall banner. He carries this banner out of the city during a dark night, and the jewel’s light illuminates an area that’s a yojana in radius. Inside the city, people can go about their business as they do during the day.

“The noble wheel-turning king will celebrate, ‘This magic jewel is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the magic jewel treasure.

The Beautiful Woman Treasure

“How does he accomplish the beautiful woman treasure? The beautiful woman treasure will suddenly appear [before him]. Her countenance is agreeable, and her appearance is handsome. She isn’t too tall or short, too crude or fine, too white or black, or too sharp or gentle. In winter, her body is warm, and she’s cool during summer. The hair pores of her whole body exude the scent of sandalwood, and her breath has the fragrance of an utpala flower. Her words are gentle, stimulating, and calm. She’s the first to rise and the last to sit. She doesn’t do anything inappropriate. The noble wheel-turning king isn’t attached to seeing her, so he doesn’t think about her for a moment, much less being intimate with her.

“After seeing her, the noble wheel-turning king will celebrate, ‘This beautiful woman treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the beautiful woman treasure.

The Householder Treasure

“How does he accomplish the householder treasure? A householder man will suddenly appear with a natural storehouse of treasures and measureless wealth. The householder will have an eye from past merit that clearly sees hidden treasures in the earth and whether they have owners or not. He sees and knows all this. When the treasure has an owner, he will protect it for them. When a treasure doesn’t have an owner, he will collect it and provide it for the king’s use. The householder treasure goes to the King and says, ‘Great King, you don’t need to worry about paying me a salary. I can take care of myself.’

“The noble wheel-turning king wants to test the householder treasure. He orders them a boat prepared to go sailing on a river, then he tells the householder, ‘I need a treasure of gold. Quick, give it to me.’

“The householder replies, ‘Just a moment, Great King, while I go onto shore.’

“The king presses him, ‘I need it immediately. Get it for me right now.’

“The householder treasure accepts the king’s command and kneels down on the boat. He puts his right hand into the water, and a precious jar comes out of the water after his hand. Like a caterpillar climbing a tree, that householder treasure is likewise. Putting his hand in the water, a treasure will climb his hand as he lifts it out of the water. He fills the boat up [with treasures] and then asks the king, ‘How much treasure does the king need?’

“The noble wheel-turning king says to the householder, ‘Stop, stop! I didn’t need any treasure; it was just a way to test you. You’ve already given offerings to me.’

“Hearing what the king said, that householder immediately throws the treasures back into the water.

“The noble wheel-turning king will celebrate, ‘This householder treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is his accomplishment of the householder treasure.

The Army General Treasure

“How does he accomplish the army general treasure? The army general treasure will suddenly appear [before him]. He’s shrewd, courageous, and good at planning. He goes to the king and says, ‘Great King, if there’s anyone you need defeated, don’t worry about it. I can handle it for him.’

“The noble wheel-turning king wants to test the army general treasure. He assembles the four armies and tells him, ‘Now, take charge of the army. Assemble those who haven’t yet assembled and disperse those who have assembled. Equip those who haven’t yet been equipped, and dismiss those who’ve been equipped. Let go those who haven’t yet been on leave, and have those who’ve been on leave remain.’

“Hearing what the king said, the army general treasure leads the army. He assembles those who haven’t yet assembled and disperses those who have assembled. He equips those who haven’t yet been equipped and dismisses those who’ve been equipped. He lets go those who haven’t yet been on leave and has those who’ve been on leave remain.

“When he sees this, the noble wheel-turning king will celebrate, ‘This army general treasure is a true sign to me that I really am a noble wheel-turning king now!’ This is the noble wheel-turning king’s accomplishment of the seven treasures.

The Four Miraculous Virtues

“What are his four miraculous virtues? First is a long life that’s incomparable and isn’t cut short. Second is physical vigor that’s incomparable and tireless. Third is a handsome appearance that’s incomparable. Fourth is a treasury that’s incomparable and overflowing. These are the seven treasures and four virtues accomplished by a noble wheel-turning king.

The Way the Noble King Rules

“After a long time, the noble wheel-turning king will order his horses readied and go out for a ride to visit his park. He tells the driver, ‘Be a good driver, and go at a calm pace. Why is that? I want to closely observe the country and see that the people are happy and untroubled.’

“Once he has observed the country’s people from the side of the road, he then tells his driver, ‘Continue at a leisurely pace. I want them to closely observe the Noble King’s majestic appearance.’

“The noble wheel-turning king kindly nurtures the people and their needs like a father loving his children. The people are fond of the king like children looking up to their father. They all pay tribute to the king with their valuables, hoping that he will accept their gifts.

“But the king says, ‘Stop, people! I have my own treasures. You can use these for yourselves.’

The Transformation of the Land

“When a noble wheel-turning king governs Jambudvīpa, the land is level without any brambles, gullies, or hills, nor does it have biting insects, scorpions, stinging insects, venomous snakes, and other dangerous animals. The stones, sand, and rocks naturally disappear, and gold, silver, and jewels appear on the ground. The seasons are mild, being neither cold nor hot. The ground is soft and lacks any dust or dirt. As though coated with oil, it’s pure and glistening without any dust or dirt.

“When the noble wheel-turning king governs the world, the land is like that. It produces springs that are pure and never dry up. Lush grass grows on the land, and it’s always green in winter and summer. The trees are abundant, and their flowers and fruit are bountiful. Lush grass grows in clockwise coils on the land. It has the color of a peacock or a kingfisher and the fragrance of vārṣika flowers, and it’s soft as heavenly cloth. The ground is also soft to walk on. The earth sinks four inches and then springs back when one lifts their foot, without leaving a depression. There’s also natural rice without chaff or husk that possesses many flavors.

“During that time, there are perfume trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces natural perfume, and the fragrance wafts through the air.

“Also, there are cloth trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces all sorts of clothing.

“Also, there are ornament trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces all sorts of things to ornament a person’s body.

“Also, there are flower garland trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces all sorts of garlands.

“Also, there are vessel trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces all sorts of vessels.

“Also, there are fruit trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces all sorts of fruit.

“Also, there are musical instrument trees with abundant flowers and fruit. When their fruit is ripe, the skin splits open by itself and produces many musical instruments.

When a noble wheel-turning king governs the world, the nāga king of Anavatapta produces great unseen clouds in the middle of the night. They wrap around the world and release heavy rains that last as long as it takes to milk a cow. The rain water with eight flavors wets and permeates the land. The water doesn’t stand, though, so the ground doesn’t become muddy. It’s like a florist watering flowers, moistening, refreshing, and preventing them from withering. Those rains moisten the land in the same way.

“After the middle of the night, the sky is clear without any obscuring clouds. A cool breeze blows from the ocean that’s pure and gentle. It blows lightly on a person and makes their whole body feel pleasant.

“When the noble [wheel-turning] king governs [the world], Jambudvīpa is bountiful with the five grains, the people prosper, and their wealth is abundant. No one wants for anything.

The End of a Noble Wheel-Turning King’s Life

“When a noble wheel-turning king properly governs the land in future times, he’ll do so without crookedness and practice the ten good deeds. The people in that time will also cultivate right view and the ten good deeds. The king will live for a long time until his body becomes seriously diseased. When he reaches the end of his life, he’ll be like a happy person who ate a little too much and feels a bit unwell. When his life ends, he’ll be born up in the Brahma Heaven. The beautiful woman treasure, householder treasure, army general treasure, and the people of the land will sing and play music when they inter the noble [wheel-turning] king’s body.

“The beautiful woman treasure, householder treasure, army general treasure, and the people in the country bathe the king’s body in fragrant water. They wrap it with cotton and then in five hundred layers of cloth. They place the king’s body in a gold coffin and pour fragrant oil on it. They then place that coffin in a second larger iron coffin. Another wooden coffin is built on the outside of it. They then pile fragrant firewood on top of cloth and cremate him. A shrine of seven treasures that’s one yojana across is built at a crossroads. It’s multi-colored and made of the seven treasures.

“That shrine has a gate on each of its four sides, and it’s surrounded by a balustrade made of the seven treasures. There’s five yojanas of open space on all four sides, then seven park walls, seven balustrades, seven nettings, and seven rows of trees.

“The gold walls have silver gates, the silver walls have gold gates, the beryl walls have crystal gates, the crystal walls have beryl gates, the ruby walls have emerald gates, the emerald walls have ruby gates, and the coral walls have gates made of many treasures.

“The gold balustrades have gold balusters with silver rails. The silver balustrades have silver balusters with gold rails. The crystal balustrades have crystal balusters with beryl rails. The beryl balustrades have beryl balusters with crystal rails. The ruby balustrades have ruby balusters with emerald rails. The emerald balustrades have emerald balusters with ruby rails. The coral balustrades have coral balusters with rails made of many treasures.

“The gold netting is hung with silver bells, and the silver netting is hung with gold bells. The beryl netting is hung with crystal bells, and the crystal netting is hung with beryl bells. The ruby netting is hung with emerald bells, and the emerald netting is hung with ruby bells. The coral netting is hung with bells made of many treasures.

“The gold trees have silver leaves, flowers, and fruit. The silver trees have gold leaves, flowers, and fruit. The beryl trees have crystal leaves, flowers[, and fruit]. The crystal trees have beryl leaves, flowers[, and fruit]. The ruby trees have emerald leaves, flowers[, and fruit]. The emerald trees and ruby leaves, flowers[, and fruit]. The coral trees have leaves, flowers[, and fruit] made of many treasures.

“The four park walls also have four gates, and they’re surrounded by balustrades. There’s also towers and lookouts made of treasures on top of the walls. There are trees and groves on all four sides, as well as springs and ponds where all sorts of flowers grow. The trees are abundant, and their flowers and fruit are bountiful. Their many fragrances are sweet-smelling, and diverse birds sing peacefully [to each other].

“After that shrine is built, the beautiful woman treasure, householder treasure, army general treasure, and the people in the whole country bring offerings to the shrine. They give to the needy whatever food, clothing, elephants, horses, and treasure carts that they need. They give them all sorts of things that they need.

“Such are the majestic virtues of a noble wheel-turning king.”

Chapter 4: The Hells

The Eight Great Hells

The Buddha told the monks, “There are 8,000 islands that surround the four continents. There’s also a great ocean that completely encircles those 8,000 islands, and a chain of great diamond mountains encircles that ocean. Beyond those diamond mountains, there’s a second chain of great diamond mountains. There’s an utter darkness between those two mountain chains, where the great illuminating power of the sun and moon gods doesn’t reach.

“There are eight great hells there, and each of those hells has sixteen lesser hells. The first great hell is called *Saṃjñā. The second is called Kālasūtra. The third is called *Saṃhata. The fourth is called *Roravaṇa. The fifth is called *Mahāroravaṇa. The sixth is called Tapana. The seventh is called Mahātapana. The eighth is called Avīci.

The Great Hell of *Saṃjñā

“The *Saṃjñā Hell has sixteen lesser hells. These lesser hells are 500 yojanas across. The first lesser hell is called Black Sand. The second is called Boiling Excrement. The third is called Five Hundred Nails. The fourth is called Hunger. The fifth is called Thirst. The sixth is called Copper Cauldron. The seventh is called Many Copper Cauldrons. The eighth is called Grinding Stone. The ninth is called Pus and Blood. The tenth is called Measuring Fire. The eleventh is called River of Ash. The twelfth is called Iron Ball. The thirteenth is called Axes. The fourteenth is called Wolves. The fifteenth is called Sword Trees. The sixteenth is called Frozen Ice.

“What is called the *Saṃjñā Hell? In that hell, sentient beings grow iron claws on their hands that are long and sharp. They are quick to anger, harboring resentments and harmful notions. When they seize each other with their claws, flesh falls from their hands. After they perceive their own deaths, a cool breeze blows over them and restores their skin and flesh. Quickly healed, they stand back up and perceive of themselves, ‘I’m alive again!’ The other sentient beings say, ‘I perceive that you are alive!’ Because of these perceptions, it’s called the *Saṃjñā Hell.

“Furthermore, the sentient beings in the *Saṃjñā Hell harbor harmful notions and attack each other. They hold spontaneous swords in their hands, and those swords have sharp points. They hack and stab each other, slicing and chopping their bodies to bits on the ground. They perceive, ‘I’m dead,’ and then a cool breeze blows over them that restores their skin and flesh. Quickly healed, they stand back up and perceive of themselves, ‘I’m alive again!’ The other sentient beings say, ‘I perceive that you are alive!’ Because of these circumstances, it’s called the *Saṃjñā Hell.

“Furthermore, the sentient beings in the *Saṃjñā Hell harbor harmful notions and attack each other. Holding swords in their hands that have sharp points, they chop and stab each other, slicing and cutting until they perceive, ‘I’m dead.’ A cool breeze blows over them that restores their skin and flesh. Quickly healed, they stand back up and say to themselves, ‘I’m alive again!’ The other sentient beings say, ‘I perceive that you are alive!’ Because of these circumstances, it’s called the *Saṃjñā Hell.

“Furthermore, the sentient beings in that *Saṃjñā Hell harbor harmful notions and attack each other. Holding oiled dark blades in their hands that have sharp points, they chop and stab each other, slicing and cutting until they perceive, ‘I’m dead.’ A cool breeze blows over them that restores their skin and flesh. Quickly healed, they stand back up and say to themselves, ‘I’m alive again!’ The other sentient beings say, ‘I perceive that you are alive!’ Because of these circumstances, it’s called the *Saṃjñā Hell.

“Furthermore, the sentient beings in that *Saṃjñā Hell harbor harmful perceptions and attack each other. Holding small swords in their hands that have sharp points, they chop and stab each other, slicing and cutting until they perceive, ‘I’m dead.’ A cool breeze blows over them that restores their skin and flesh. Quickly healed, they stand back up and say to themselves, ‘I’m alive again!’ Other sentient beings say, ‘I perceive that you are alive!’ Because of these circumstances, it’s called the *Saṃjñā Hell.

The Lesser Hell of Black Sand

“After experiencing this punishment for a long time, those sentient beings escape the *Saṃjñā Hell. They run in confusion, trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell.

“A fierce and hot wind rises there that blows hot black sand. It sticks to the sentient beings and makes their whole bodies black as a dark cloud. That hot sand also burns their skin and all their flesh down to their bones. A black torch arises from those sinners, and it circles round and round them before returning to their bodies. This makes them to suffer as they’re burnt to a crisp. They experience these pains because of their misdeeds, but their punishment isn’t done yet, so they’re prevented from dying.

The Lesser Hell of Boiling Excrement

“After experiencing these pains for a long time, those sentient beings escape the Black Sand Hell. They run in confusion, trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Boiling Excrement Hell.

“That hell is spontaneously filled with boiling excrement and iron balls. The sinners are forced to embrace the iron balls, which burn their bodies and hands up to their heads. No part of them isn’t covered by it. They’re made to feel around, pick it up, and put it into their mouths, which burns their tongue and gums. From their throat, it continues to their stomach and passes down through them. No part of them isn’t burned by it. There are iron fanged serpents that bite them, too. They eat their skin and flesh down to their bones and into their marrow. The pain is bitter and extreme, and their sorrow is measureless. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Iron Nails

“After experiencing these pains for a long time, they escape the Boiling Excrement Hell. They run in confusion, trying to save themselves from the prison of their past misdeeds, but they [inadvertently] arrive at the Iron Nails Hell.

“Upon arriving, they fall into that hell and land on burning iron, which is then wrapped around their body. Their hands, feet, and heart are nailed all around with a total of 500 iron spikes. The pain is bitter and extreme, and they cry out and wail. Their punishment is not done yet, so they still don’t die.

The Lesser Hell of Hunger

“After experiencing these pains for a long time, they escape the Iron Nails Hell. They run in confusion trying to save themselves [from the prison of their past misdeeds, but they inadvertently] arrive at the Hunger Hell.

“The wardens come and ask the sinner, ‘What were you searching for when you came here?’

“They reply, ‘I’m hungry!’

“The wardens then grab them and wrap their body in hot iron. They then force their mouth open with iron forceps and put a hot iron ball into it. It burns their gums and tongue. From their throat to their stomach, the iron ball passes down through them. No part of them isn’t burned to a crisp. The pain is bitter and extreme, and they cry and wail. Their punishment is not done yet, so they still don’t die.

The Lesser Hell of Thirst

“After experiencing these pains for a long time, they escape the Hunger Hell. They run in confusion trying to save themselves [from the prison of their past misdeeds, but they inadvertently] arrive at the Thirst Hell.

“The wardens ask the sinner, ‘What were you searching for when you came here?”

“They reply, ‘I’m thirsty!’

“The wardens grab them and wrap their body in hot iron. They then force their mouth open with hot iron forceps and pour molten copper into it. It burns their gums and tongue. From their throat to their stomach, the copper burns down through them. No part of them isn’t burned to a crisp. The pain is bitter and extreme, and they cry and wail. Their punishment is done yet, so they still don’t die.

The Lesser Hell of the Copper Cauldron

“After experiencing these pains for a long time, they escape the Thirst Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Copper Caldron Hell.

“The wardens there glare angrily at the sinner, grab them by their feet, and put them into the cauldron headfirst. They’re stirred in boiling water, flowing up, down, and all around. They might go from the bottom to the top, the top to the bottom, or stay in the belly of the cauldron as their body cooks. They’re like beans being stirred in boiling water, flowing up, down, and all around. Once they are thoroughly cooked, they disintegrate. The sinner in that cauldron goes up and down as they are boiled in the same way. They cry out and wail, being subjected to a multitude of pains. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Many Copper Cauldrons

“After experiencing these pains for a long time, they escape the Copper Caldron Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Many Copper Caldrons Hell.

“The Many Copper Caldrons Hell is 500 yojanas across. The demonic wardens there glare angrily at the sinner, grab them by their feet, and put them into a cauldron headfirst. They’re stirred in boiling water, flowing up, down, and all around. They might go from the bottom to the top, the top to the bottom, or stay in the belly of the cauldron as their whole body cooks and disintegrates. They’re like beans being stirred in boiling water, flowing up, down, and all around. The sinner in that cauldron is stirred up and down as they are boiled in the same way, going from the bottom to the top and the top to the bottom.

“Sometimes a hand or foot appears in the cauldron, a thigh or belly appears, or a head or face appears. The wardens use iron hooks to pick them out and put them in the other cauldrons. They cry out and wail, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Grinding Stones

“After experiencing these pains for a long time, they escape the Many Copper Caldrons Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Grinding Stone Hell.

“The Grinding Stone Hell is 500 yojanas across. The wardens there are wrathful. They grab the sinner and slam them on hot stones. Their hands and feet are stretched out, and the wardens crush their body with an extremely hot stone. They turn and grind it into the sinner until their bones and flesh are pulverized and their blood flows out. The pain of their injuries is excruciating, and they cry out and wail. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Pus and Blood

“After experiencing these pains for a long time, they escape the Grinding Stone Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Pus and Blood Hell.

“That Pus and Blood Hell is 500 yojanas across. In that hell, there’s spontaneous pus and blood that wells up boiling hot. The sinner runs through it going east or west, and the boiling hot pus and blood washes over their body. Their hands, feet, and head are cooked and disintegrate. They also scoop up the pus and blood to feed themselves, and then it washes over their gums and tongue. From their throat to their stomach, it burns down through them. No part of them isn’t cooked and disintegrated. The pain is so bitter and extreme, and their many injuries are hard to endure. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Measuring Fire

“After experiencing these pains for a long time, they escape the Pus and Blood Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Measuring Fire Hell.

“The Measuring Fire Hell is 500 yojanas across. In that hell, there’s a great mass of fire that spontaneously appears in front of the sinner. That fire is blazing hot. The wardens angrily drive them forward, forcing the sinner to hold an iron ladle and measure the mass of fire. When they measure the fire, it burns their hands, feet, and the rest of their body. The pain of those burns is excruciating, and they cry out and wail. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of the River of Ash

“After experiencing these pains for a long time, they escape the Measuring Fire Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the River of Ash Hell.

“The River of Ash Hell is 500 yojanas across and 500 yojanas deep. The ashen water is boiling hot, the noxious air is fiery and smoky, swirling waves crash into each other, and the echoing noise is terrible. From bottom to top, horizontal eight-inch iron thorns stab the sinner. Long swords grow on the river’s shores. There are also wardens and wolves on its shores. Beyond the shores, sword trees grow that have eight-inch blades for limbs, leaves, flowers, and fruit that have sharp points.

“In the river, the sinner is pushed up and down by the waves, swirling around and being submerged. The iron thorns stab their body through and through. Their skin and flesh is cooked and disintegrates, and their blood flows out. The pain from so many wounds makes them lament bitterly. Their punishment isn’t done yet, so they still don’t die.

“After experiencing these pains for a long time, they escape that River of Ash Hell by getting onto its shore. On the shore, sharp swords cut and stab their bodies, and their hands and feet are cut to pieces.

“At that point, the wardens ask the sinner, ‘What were you searching for when you came here?’

“The sinner responds, ‘I’m hungry!’

“The wardens grab the sinner and slam him onto hot iron and stretch out his body. They pry open his mouth with iron forceps and pour molten copper into it. It burns their gums and tongue. From their throat to their stomach, it burns down through them. No part of them isn’t burned to a crisp.

“Again, there are wolves with long, sharp teeth that come and bite the sinner, eating them alive. From there, the sinner is boiled in the River of Ash. They’re stabbed by sharp thorns, and molten copper pours into their mouth.

“After the wolves bite them, they run in confusion up the sword trees. When they climb up a sword tree, the swords point downward. When they climb down a sword tree, the swords point upward. Their hands are cut as they climb, and their feet are cut when they stand. The swords stab their bodies, impaling them through and through. Their skin and flesh fall off, and their blood flows out until only white bones and connecting tendons remain.

“At the top of the sword trees, iron beak birds peck their skull, break it open, and eat their brain. The pain is bitter and extreme, and they cry out and wail. Their punishment isn’t done yet, so they still don’t to die.

The Lesser Hell of Iron Balls

“They’re restored and get back in the River of Ash Hell, where they’re pushed up and down by the waves. Swirling around and being submerged, the iron thorns stab their body through and through. Their skin and flesh is cooked and disintegrates, and their blood flows out. When only their white bones are left floating, a cool wind blows that restores them. Imprisoned by their past misdeeds, they inadvertently arrive at the Iron Ball Hell.

“The Iron Ball Hell is 500 yojanas across. After the sinner enters it, a hot iron ball spontaneously appears in front of them, and a demonic warden forces them to grab it. Their hands and feet are roasted and disintegrate, and their whole body is set on fire. They cry out in pain, being subjected to such a multitude of injuries. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Axes

“After experiencing these pains for a long time, they escape the Iron Ball Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Axes Hell.

“The Axes Hell is 500 yojanas across. After they enter that hell, the wardens there glare angrily, grab the sinner, and slam them on hot iron. They lop off their hands, feet, ears, nose, and torso with hot iron axes. The pain is so bitter and extreme, they cry out and wail. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Wolves

“After experiencing these pains for a long time, they escape the Axes Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Wolves Hell.

“The Wolves Hell is 500 yojanas across. After they enter there, packs of wolves come to bite, chew, and devour them. Flesh falls from their bones, and their blood flows out. The pain from so many wounds makes them lament bitterly. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Sword Trees

“After experiencing these pains for a long time, they escape the Wolves Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Sword Tree Hell.

“The Sword Tree Hell is 500 yojanas across. When the sinner enters the sword tree forest, a windstorm rises that blows the leaves from the sword trees, which fall on them. If the swords hit their hands, their hands are cut off. If they hit their feet, their feet are cut off. No part of their bodies and heads aren’t cut to pieces. Iron beak birds land on their heads and peck out both of their eyes. The pain from so many wounds makes them lament bitterly. Their punishment isn’t done yet, so they still don’t die.

The Lesser Hell of Frozen Ice

“After experiencing these pains for a long time, they escape the Sword Tree Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Frozen Ice Hell.

“The Frozen Ice Hell is 500 yojanas across. After they enter there, a great windstorm rises that blows on them. Their whole body is frostbitten, and their skin and flesh fall off. The pain is so bitter and extreme, they cry out and wail. Afterward, their life ends.”

The Great Hell of Kālasūtra

The Buddha told the monks, “The Great Hell of Kālasūtra has sixteen lesser hells that completely encircle it. Each of them is 500 yojanas across from the Kālasūtra Hell to the Frozen Ice Hell.

“Why is it called the Kālasūtra Hell? The wardens there grab the sinner, slam them onto hot iron, and stretch out their bodies. They use an iron cord to mark them with straight lines, then they use hot iron axes to chop along the lines that were marked on the sinner until they are reduced to a hundred thousand slices. Like a carpenter using a cord to mark wood and then chopping along the lines with a sharp axe to make a hundred thousand slices, they handle the sinner in the same way. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Kālasūtra Hell.

“Furthermore, the wardens of the Kālasūtra Hell grab the sinner, slam them onto hot iron, and stretch out their body. They mark them with iron cords and then amputate their limbs with saws. Like a carpenter who marks wood with a cord and then uses a saw to cut it, they handle the sinner in the same way. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Kālasūtra Hell.

“Furthermore, the wardens of the Kālasūtra Hell grab the sinner, slam them onto hot iron, and stretch out their body. They place hot iron cords on their body that burn through their skin and flesh, roast their bones, and boil their marrow. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Kālasūtra Hell.

“Furthermore, the wardens of the Kālasūtra Hell hang hot iron cords in countless crisscrosses and then force the sinner to run between them. A wicked windstorm rises that blows the iron cords, causing them to fall on the sinner. The cords burn through their skin and flesh, roast their bones, and boil their marrow. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Kālasūtra Hell.

“Furthermore, the wardens of the Kālasūtra Hell force the sinner to wear clothes made of hot iron cords. The cords burn through their skin and flesh, roast their bones, and boil their marrow. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Kālasūtra Hell.

“After the sinner experiences these pains for a long time, they escape the Kālasūtra Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell of *Saṃhata

The Buddha told the monks, “The Great Hell of *Saṃhata has sixteen lesser hells that completely encircle it. Each of them is 500 yojanas across.

“Why is it called the *Saṃhata Hell? There are great stone boulders in that hell, pairs of which face each other. When the sinner enters, the boulders spontaneously come together, crushing their body and grinding their bones and flesh. The boulders then return to their original place. It’s like a tree is thrown into another tree and snaps back again. Those sinners are handled in the same way. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Saṃhata Hell.

“Furthermore, the *Saṃhata Hell has a great iron elephant. Its entire body is in flames. It roars and tramples the sinner, twisting and turning on top of them. Their body is pulverized and their blood flows out. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Saṃhata Hell.

“Furthermore, the wardens of the *Saṃhata Hell grab the sinner and put them on grinding stones. They grind them until their bones and flesh are pulverized and their blood flows out. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Saṃhata Hell.

“Furthermore, the wardens of the *Saṃhata Hell grab the sinners and lay them on a large stone. They crush them with another large stone until their bones and flesh are pulverized and their blood flows out. The pain is so bitter and extreme, being subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Saṃhata Hell.

“Furthermore, the wardens of the *Saṃhata Hell take the sinners and lay them in an iron mortar. They use an iron pestle to pound them from head to foot until their skin and flesh is pulverized and their blood flows out. The pain is so bitter and extreme that it’s indescribable. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Saṃhata Hell.

“After the sinner experiences these pains for a long time, they escape from the *Saṃhata Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell of *Roravaṇa

The Buddha told the monks, “The Great Hell of *Roravaṇa has sixteen lesser hells that completely encircle it. Each of them is 500 yojanas across.

“Why is it called the *Roravaṇa Hell? The wardens there grab the sinner and throw them into a huge cauldron. Stirring them in boiling water, they cook the sinner. They cry out and wail, the pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Roravaṇa Hell.

“Furthermore, the wardens of the *Roravaṇa Hell grab the sinner and throw them into a huge iron pot. Stirring them in boiling water, they cook the sinner. They cry out and wail, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Roravaṇa Hell.

“Furthermore, the wardens of the *Roravaṇa Hell take the sinner and put them in a great iron cauldron. Stirring them in boiling water, they cook the sinner. They cry out and wail, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Roravaṇa Hell.

“Furthermore, the wardens of the *Roravaṇa Hell take the sinner and throw them into a small cauldron. Stirring them in boiling water, they cook the sinner. They cry out and wail, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Roravaṇa Hell.

“Furthermore, the wardens of the *Roravaṇa Hell take the sinner, throw them on a huge frying pan, and turn them over as they cook. They cry out and wail, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Roravaṇa Hell.

“After experiencing these pains for a long time, they escape from the *Roravaṇa Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell of *Mahāroravaṇa

The Buddha told the monks, “The *Mahāroravaṇa Hell has sixteen lesser hells that completely encircle it. [Each of them is 500 yojanas across.]

“Why is it called the *Mahāroravaṇa Hell? The wardens there take the sinner and put them in a huge iron kettle. Stirring them in boiling water, they cook the sinner. They cry out, wail, and scream, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Mahāroravaṇa Hell.

“Furthermore, the wardens of the *Mahāroravaṇa Hell grab the sinner and throw them into a huge iron pot. Stirring them in boiling water, they cook the sinner. They cry out, wail, and scream, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Mahāroravaṇa Hell.

“Furthermore, the wardens of the *Mahāroravaṇa take the sinner and put them in a huge iron cauldron. Stirring them in boiling water, they cook the sinner. They cry out, wail, and scream, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Mahāroravaṇa Hell.

“Furthermore, the wardens of the *Mahāroravaṇa Hell take the sinner and throw them into a small cauldron. Stirring them in boiling water, they cook the sinner. They cry out, wail, and scream, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Mahāroravaṇa Hell.

“Furthermore, the wardens of the *Mahāroravaṇa Hell take the sinner, throw them onto a huge frying pan, and turn them over as they cook. They cry out, wail, and scream, the pain is so bitter and extreme. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the *Mahāroravaṇa Hell.

“After experiencing these pains for a long time, they escape the *Mahāroravaṇa Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell of Tapana

The Buddha told the monks, “The Great Hell of Tapana has sixteen lesser hells that encircle it. [Each of them is 500 yojanas across.]

“Why is it called the Great Hell of Tapana? At that point, the wardens put the sinner in an iron city. That city is in flames, glowing red inside and out. It burns and roasts the sinner, and their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Tapana Hell.

“Furthermore, the wardens of the Tapana Hell lead the sinner into an iron chamber. That chamber is in flames, glowing red inside and out. It burns and roasts the sinner, and their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Tapana Hell.

“Furthermore, the wardens of the Tapana Hell take the sinner and put them up in an iron tower. That tower is in flames, glowing red inside and out. It burns and roasts the sinner, and their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Tapana Hell.

“Furthermore, the wardens of the Tapana Hell take the sinner and throw them into a large iron kiln. That kiln is in flames, glowing red inside and out. It burns and roasts the sinner, and their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Tapana Hell.

“Furthermore, the wardens of the Tapana Hell take the sinner and throw them onto a huge frying pan. That frying pan is in flames, glowing red inside and out. It burns and roasts the sinner, and their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. [Therefore, it’s called the Tapana Hell.]

“After experiencing these pains for a long time, they escape the Tapana Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell of Mahātapana

The Buddha told the monks, “The Great Hell of Mahātapana has sixteen lesser hells that encircle it. Each of them is 500 yojanas across.

“Why is it called the Mahātapana Hell? The wardens there lead the sinner into an iron city. That city is in flames, glowing red inside and out. It burns the sinner with an even more intense roasting fire. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Mahātapana Hell.

“Furthermore, the wardens of the Mahātapana Hell lead the sinner into an iron chamber. That chamber is in flames, glowing red inside and out. It burns the sinner with an even more intense roasting fire. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Mahātapana Hell.

“Furthermore, the wardens of the Mahātapana Hell take the sinner and put them up in an iron tower. That tower is in flames, glowing red inside and out. It burns the sinner with an even more intense roasting fire. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Mahātapana Hell.

“Furthermore, the wardens of the Mahātapana Hell take the sinner and throw them into a large iron kiln. That kiln is in flames, glowing red inside and out. It burns the sinner with an even more intense roasting fire. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Mahātapana Hell.

“Furthermore, the Mahātapana Hell has a large spontaneous fire pit. The fire rages and blazes. There’s a pair of large fire mounds on two sides of that pit. The wardens there grab the sinner, skewer them on iron forks, and plant them in the fire. It burns their bodies with an even more intense roasting fire. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. [Therefore, it’s called the Mahātapana Hell.]

“After experiencing these pains for a long time, they escape the Mahātapana Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

The Great Hell Avīci

The Buddha told the monks, “The Great Hell of Avīci has sixteen lesser hells that encircle it. Each of them is 500 yojanas across.

“Why is it called the Avīci Hell? The wardens there grab the sinner and skin them from head to foot. They then wrap the sinner in their own skin and tie them to a flaming cartwheel. That burning cart has swift horses, and the sinner is rolled over a hot iron ground. Turning round and round, their body is pulverized and roasted until their skin and flesh falls off. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Avīci Hell.

“Furthermore, the Great Hell of Avīci has a great iron city. That city has great fires that rise from all four sides. The eastern flames go west. The western flames go east. The southern flames go north. The northern flames go south. The flames from above go down. The flames from below go up. These blazing flames swirl around, leaving no empty space between them. In the midst of this, the sinner runs east or west, and their body is burned. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Avīci Hell.

“Furthermore, there’s an iron city in the Great Hell of Avīci that’s blazing and glowing hot. In the midst of it, the sinner’s body burns brightly. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Avīci Hell.

“Furthermore, after the sinners have been in the Great Hell of Avīci for a long time, the gates open. They run for it, trying to escape to somewhere else. As they run, their limbs and tendons burst into flames. It’s like a strong man running with a large grass torch in hand that burns brightly in the wind. The sinner is likewise as they run. When they are about to reach the gate, it spontaneously closes, and the sinner is forced to run on hot iron, which burns their bodies. Their skin and flesh is burned to a crisp. The pain is so bitter and extreme as they’re subjected to a multitude of injuries. Their punishment isn’t done yet, so they still don’t die. Therefore, it’s called the Avīci Hell.

“Furthermore, when the sinners in the Avīci Hell lift their gaze, they all they see is ugly forms. Their ears only hear ugly sounds. Their noses only smell bad odors. Their bodies only feel painful contacts. Their minds only remember ugly things. Moreover, there’s not a finger snap of time that they aren’t in pain. Therefore, it’s called the Avīci Hell.

“After experiencing these pains for a long time, they escape the Avīci Hell. They run in confusion trying to save themselves from the prison of their past misdeeds, but they inadvertently arrive at the Black Sand Hell … the Frozen Ice Hell … afterward their life ends as before.”

Conclusion to the Great Hells

At that point, the Bhagavān spoke in verse:

“Doing unskillful physical deeds
And unskillful verbal and mental deeds,
A person falls to the *Saṃjñā Hell,
Its terrors giving them goosebumps.

Bad intention towards father and mother,
The Buddha, and his disciples
Falls to the Kālasūtra Hell,
Where the suffering is indescribable.

Those who only do three evil deeds
And don’t cultivate the three good conducts
Fall to the *Saṃhata Hell,
Where their suffering is indescribable.

Angry and harboring harmful intent,
The bloody-handed who kill beings
And practice a variety of evil deeds
Fall to the *Roravaṇa Hell.

Making a habit of having wrong views,
Those hindered by the snare of craving
Do such despicable practices
That they fall to the *Mahāroravaṇa Hell.

Those who are always setting fires
And burning up sentient beings
Fall to the Tapana Hell,
Where they burn for a long time.

Those who discard the fruit of good deeds,
The pure path of those good fruits,
And practice many bad actions
Fall to the Mahātapana Hell.

Those who commit extreme crimes
Surely are born in evil destinies;
Falling to the Avīci Hell,
Their punishments are indescribable.

The *Saṃjñā and Kālasūtra Hells,
The *Saṃhata and two *Roravaṇas,
The Tapana and Mahātapana,
And the Avīci Hell is eighth.

These eight great hells
Are blazing with the light and color of fire.
They are the results of past evils,
And each has sixteen lesser hells.”

The Great Vajra Mountains Protect the World

The Buddha told the monks, “There’s a great wind that blows between those two chains of great diamond mountains, which is called Sāṃkhya. If this wind were to reach the four continents and 8,000 islands, it would blow the Earth with its named mountains and Sumeru the mountain king five kilometers off the ground. They might well soar fifty kilometers into the sky, and they would all be reduced to dust. Like a handful of fine chaff thrown into the air by a strong man, that great wind would likewise blow the Earth away. Those two great diamond mountain chains block this wind, preventing it from coming. Monks, you should know that those diamond mountains benefit many people. They came about as a result of the conduct of sentient beings.

“Moreover, the wind between those two mountain chains is blazing and intensely hot. If that wind were to reach the four continents, the sentient beings, mountains, streams, rivers, seas, plants, trees, and forests there would be scorched and wither. As when moisture leaves the plants during the height of summer and they quickly turn brown and wither, that wind would be the same. If it reached this world, the hot air would bake it in the same way. Those two diamond mountain chains block this wind, preventing it from coming. Monks, you should know that those diamond mountains benefit many people. They came about as a result of the conduct of sentient beings.

“Moreover, the wind between those two mountain chains is foul smelling, impure, rank, and terrible. If it were to reach this world, it would stink up the sentient beings here, and they would go blind. Those two diamond mountain chains block this wind, preventing it from coming. Monks, you should know that those diamond mountains benefit many people. They came about as a result of the conduct of sentient beings.

Another Ten Hells

“Moreover, there’s another ten hells between those two mountains chains: First is *Abhra, second is *Nirabhra, third is *Ahaha, fourth is Why, fifth is Sheep Bleating, seventh is Sugandhika, seventh is Utpala, eighth is Kumuda, ninth is Puṇḍarīka, and tenth is Padma.

“What’s the *Abhra Hell? Sinners in that hell are spontaneous born with bodies like thick clouds, so it’s called *Abhra.

“What’s called the *Nirabhra [Hell]? Punished sentient beings in that hell are spontaneously born with bodies like strips of meat, so it’s called *Nirabhra.

“What’s called the *Ahaha [Hell]? Punished sentient beings in that hell suffer pain from cuts to their bodies. They all say, ‘Ah! Ah!’ so it’s called *Ahaha.

“What’s called the Why [Hell]? Punished sentient beings in that hell suffer bitter pain from cuts and have no refuge from it. They all say, ‘Why?’ so it’s called Why.

“What’s called the Sheep Bleating [Hell]? Punished sentient beings in that hell suffer the pain of cuts to their bodies. They want to raise their voices and speak, but they can’t move their tongues. They sound like sheep bleating, so it’s called Sheep Bleating.

“What’s called the Sugandhika [Hell]? In that hell, the whole hell is all black like the color of a sugandhika flower, so it’s called Sugandhika.

“What’s called the Utpala Hell? In that hell, the whole hell is all blue like the utpala flower, so it’s called Utpala.

“What’s called the Kumuda [Hell]? In that hell, the whole hell is all crimson like the color of a kumuda flower, so it’s called Kumuda.

“What’s called the Puṇḍarīka [Hell]? In that hell, the whole hell is all white like the color of the puṇḍarīka flower, so it’s called Puṇḍarīka.

“What’s called the Padma [Hell]? In that hell, the whole hell is red like the color of the padma flower, so it’s called Padma.”

The Passage of Time in the Ten Hells

The Buddha told the monks, “Take for example a sixty-four bushel grain bin filled up with sesame seeds. A person takes one seed from it every hundred years until it’s empty. In the *Abhra Hell, their punishment wouldn’t be done yet. Similarly, twenty lifetimes in the *Abhra Hell is equal to one lifetime in the *Nirabhra Hell. Twenty lifetimes in the *Nirabhra Hell is equal to one lifetime in the *Ahaha Hell. Twenty lifetimes in the *Ahaha Hell is equal to one lifetime in the Why Hell. Twenty lifetimes in the Why Hell is equal to one lifetime in the Sheep Bleating Hell. Twenty lifetimes in the Sheep Bleating Hell is equal to one lifetime in the Sugandhika Hell. Twenty lifetimes in the Sugandhika Hell is equal to one lifetime in the Utpala Hell. Twenty lifetimes in the Utpala Hell is equal to one lifetime in the Kumuda Hell. Twenty lifetimes in the Kumuda Hell is equal to one lifetime in the Puṇḍarīka Hell. Twenty lifetimes in the Puṇḍarīka Hell is equal to one lifetime in the Padma Hell. Twenty lifetimes in the Padma Hell is equivalent to one medium eon. Twenty medium eons is called a great eon.

The Monk Kokālika’s Fate

“In the Padma Hell, the fire is bright, hot, and blazing. Even if the sinner moves a hundred yojanas away from the fire, they’d still be burned by it. From sixty yojanas away, their ears are deafened, and they hear nothing. From fifty yojanas away, both their eyes are blinded, and they don’t see anything.

“The monk Kokālika who had harbored bad intent and slandered Śāriputra and Maudgalyāyana fell to the Padma Hell after his body broke up and his life ended.

“At the time, the Brahma King spoke in verse:

“‘A man was born
With a hatchet in his mouth
That he used to chop people
With his harsh speech.

He praised the blameworthy
And criticized the praiseworthy.
He did bad verbal deeds
But was punished physically.

He was skilled in getting profit;
The fault of that was small.
When he slandered noble people,
His punishment was severe.

A hundred thousand lives in the *Nirabhra Hell
And forty-one lives in the *Abhra Hell,
That’s the disaster of slandering noble people,
Which resulted from his bad intent and words.’

The Buddha told the monks, “That Brahma King spoke such verses, which were true words approved by the Buddha. Why is that? Now, I am a Tathāgata, Arhat, and Completely Awakened One who also says about him:

“‘A man was born
With a hatchet in his mouth
That he used to chop people
With his harsh speech.

He praised the blameworthy
And criticized the praiseworthy.
He did bad verbal deeds
But was punished physically.

He was skilled in getting profit;
The fault of that was small.
When he slandered noble people,
His punishment was severe.

A hundred thousand lives in the *Nirabhra Hell
And forty-one lives in the *Abhra Hell,
That’s the disaster of slandering noble people,
Which resulted from his bad intent and words.’

King Yama

The Buddha told the monks, “King Yama’s palace is inside the great diamond mountain south of Jambudvīpa. That king rules an area that’s 6,000 yojanas across. His city has seven walls, seven balustrades, seven nettings, and seven rows of trees … and countless birds sing to each other peacefully as before.

“Every three days and nights, a large copper cauldron spontaneously appears in front of that King Yama. If the cauldron appears inside his palace, the King is frightened when he sees it and leaves his palace. If the cauldron appears outside his palace, the king is frightened when he sees it and goes inside his palace.

“A great warden of hell then grabs King Yama and lays him down on hot iron. The warden forces his mouth open with iron forceps and pours molten copper into it. It burns his gums and tongue. From his throat to his stomach, it burns down through him. No part of him isn’t burned to a crisp. After this punishment is done, he rejoins his maidens, and they entertain each other. His great ministers likewise receive the same fortunes.”

The Three Heavenly Messengers

The Buddha told the monks, “There are three [heavenly] messengers. What are the three? The first is old age, the second is illness, and the third is death. There are sentient beings whose physical conduct is bad, whose verbal conduct is bad, and whose mental intent is bad. When their bodies break up and their lives end, they fall to Hell.

“The wardens of hell bring these sinners to King Yama. Upon arriving, the wardens tell the King, ‘This one was summoned by the heavenly messengers. Please, great king, question them well about their account.’

“The King asks the sinner, ‘Didn’t you see the first [heavenly] messenger?’

“The sinner responds, ‘I didn’t.’

“The king again says, ‘While you were among humans, didn’t you see old people with white hair and teeth fallen out? Whose eyes were cataracted, whose skin was loose and wrinkled? Who used canes and groaned as they walked? Whose bodies trembled and were weak? Didn’t you see those people?’

“The sinner says, ‘I saw them.’

“The king again says, ‘Didn’t you think to yourself, “I’ll be that way, too!”?’

“That person responds, ‘I was being careless at the time and didn’t realize that about myself.’

“The king again says to them, ‘You were careless with yourself. You couldn’t cultivate your body, speech, and mind or mend your evil ways and follow good ones. Now, you’ll be made to recognize the pain of your carelessness!’

“The king also tells them, ‘Now, you’ll get your punishment. It wasn’t your parents’ mistake, not your brothers’ mistake, not the Lord of Gods or your previous ancestors’ mistake, not your associates’, employees’, or servants’ mistake, nor was it the mistake of ascetics or priests. It was your own evil, and now you’ll get what’s coming to you.’

“Having questioned the sinner about the first heavenly messenger, King Yama then asks them about the second heavenly messenger. ‘Didn’t you see the second heavenly messenger?’

“‘I didn’t.’

“The king again asks, ‘While you were human before, didn’t you see people who were sick and gaunt, laying with blankets in their own excrement and urine and smelling foul? Who couldn’t leave their home and needed someone to give them food and drink? Whose every joint was painful and sore? Who were crying and moaning, unable to speak? Didn’t you see them?”

“They answer, ‘I saw them.’

“The king replied, ‘Well, didn’t you think to yourself, ‘These pains of illness will happen to me, too!’?

“The sinner responds, ‘I was being careless at the time and didn’t realize that about myself.’

“The king again says, ‘You were careless with yourself. You couldn’t cultivate your body, speech, and mind or mend your evil ways and follow the good ones. Now, you’ll be made to recognize the pain of your carelessness!’

“The king also tells them, ‘Now, you’ll get your punishment. It wasn’t your parents’ mistake, not your brothers’ mistake, not the Lord of Gods or your previous ancestors’ mistake, not your associates’, employees’, or servants’ mistake, nor was it the mistake of ascetics or priests. It was your own evil, and now you’ll get what’s coming to you.’

“Having questioned the sinner about the second heavenly messenger, King Yama then asks them about the third heavenly messenger. ‘Didn’t you see the third heavenly messenger?’

“They answer, ‘I didn’t.’

“The king also asked, ‘While you were human before, didn’t you see someone who died? Whose body had broken up and their life ended? Whose faculties had forever ceased? Whose body is stiff like a withered tree, thrown onto a charnel ground? That’s eaten by birds and animals, dressed in a coffin, or cremated? Didn’t you see them?’

“The sinner responds, ‘I actually did see them.’

“The king replies, ‘Didn’t you think to yourself, “I’ll die, too. I’ll be no different than that!”’

“The sinner responds, ‘I was being careless at the time and didn’t realize that about myself.’

“The king again says, ‘You were careless with yourself. You couldn’t cultivate your body, speech, and mind or mend your evil ways and follow the good ones. Now, you’ll be made to recognize the pain of your carelessness!’

“The king also tells them, ‘Now, you’ll get your punishment. It wasn’t your parents’ mistake, not your brothers’ mistake, not the Lord of Gods or your previous ancestors’ mistake, not your associates’, employees’, or servants’ mistake, nor was it the mistake of ascetics or priests. It was your own evil, and now you’ll get what’s coming to you.’

“After questioning them about the three heavenly messengers, King Yama entrusts the sinner to the wardens of hell. The wardens leads the sinner to one of the great hells. The greats hells are a hundred yojanas across and a hundred yojanas deep.”

The Bhagavān then spoke in verse:

“With four gates on four sides
And streets that connect them,
That hell’s walls are made of iron,
And iron nets cover it.

The ground beneath it is iron
That spontaneously bursts in flames.
It’s a hundred yojanas across,
Standing firm and immovable.

Black smoke rises from bright fires,
Burning red, they’re hard to look at.
With sixteen lesser hells,
Its fires blaze as a result of doing evil.”

King Yama Wishes for Liberation

The Buddha told the monks, “King Yama then had this thought occur to him, ‘The world’s sentient beings are deluded and unaware. Their physical conduct is bad, and their verbal and mental conduct is bad. After their lives end, few of them won’t experience this suffering. If the world’s sentient beings could mend their evil ways and cultivate good physical, verbal, and mental conduct, they would experience happiness when their lives end as gods and spirits.

“If I’m born among humans after my life ends, perhaps I’ll encounter a Tathāgata. I’ll cut off my hair and beard and put on the three Dharma robes in the correct teaching. I’ll leave home and cultivate the path. I’ll cultivate the pure religious life with pure faith. Having accomplished the task, I’ll put an end to birth and death. I’ll realize for myself in the present life that I won’t be subject to another existence.’”

The Bhagavān then spoke in verse:

“Though they see heaven’s messengers,
Still, they are careless.
Such people always feel sorrow
And are born in despicable places.

If they’re wise people
Who see the heavenly messengers,
They stay close to the noble teaching
And don’t act carelessly.

Seeing and knowing it, they feel fearful
Of birth, old age, illness, and death.
Not experiencing those things is liberation,
The end of birth, old age, illness, and death.

They find the place of safety
And attain the unconditioned in the present.
Having forded sorrows and fears,
They are certain to parinirvāṇa.”

Chapter 5: Nāgas and Garuḍas

Introduction

The Buddha told the monks, “There are four kinds of nāga. What are the four? The first is egg-born, the second is womb-born, the third is born of moisture, and the fourth is born spontaneously. These are the four kinds.

“There are four kinds of garuḍas. What are the four? The first is egg-born, the second is womb-born, the third is born of moisture, and the fourth is born spontaneously. These are the four kinds.

The Palaces of Nāgas and Garuḍas

“At the bottom of the great ocean, the Nāga King Sāgara has a palace that’s 80,000 yojanas across. That palace has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Between Sumeru the mountain king and Mount Khadiraka, the nāga kings Nanda and Upananda have their two palaces. Each is 6,000 yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“On the north shore of the great ocean, there’s a great tree called Kūṭaśālmali that’s shared between the nāga kings and garuḍas. The area under the tree is seven yojanas around, and it’s a hundred yojanas tall. It’s leaves and limbs spread out in all four directions to cover fifty yojanas.

“To the east of this great tree, there’s an egg-born nāga king’s palace and an egg-born garuḍa’s palace. Each of their palaces are 6,000 yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“To the south of the tree Kūṭaśālmali, there’s a womb-born nāga king’s palace and a womb-born garuḍa’s palace. Each of their palaces is 6,000 yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“To the west of the tree Kūṭaśālmali, there’s an moisture-born nāga king’s palace and an moisture-born garuḍa’s palace. Each of their palaces is 6,000 yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“To the north of that tree Kūṭaśālmali, there’s a spontaneously born nāga king’s palace and a spontaneously born garuḍa’s palace. Each of their palaces is 6,000 yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

The Way Garuḍas Hunt Nāgas

“If an egg-born garuḍa wants to catch and eat a nāga, it flies down from a eastern limb of the tree Kūṭaśālmali. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 200 yojanas. It grabs and eats an egg-born nāga as it likes, but it can’t catch womb-born, moisture-born, or spontaneously born nāgas.

“If a womb-born garuḍa wants to catch and eat an egg-born nāga, it flies down from an eastern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 200 yojanas. The garuḍa then grabs and eats an egg-born nāga as it likes.

“If a womb-born garuḍa wants to [catch and] eat a womb-born nāga, it flies down from a southern limb of the tree. It hits ocean’s surface with its wings, and the ocean parts for a distance of 400 yojanas. It grabs and eats a womb-born nāga as it likes, but it can’t catch moisture-born or spontaneously born nāgas.

“If a moisture-born garuḍa wants to [catch and] eat an egg-born nāga, it flies down from an eastern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 200 yojanas. The garuḍa then grabs and eats an egg-born nāga as it likes.

“If a moisture-born garuḍa wants to [catch and] eat a womb-born nāga, it flies down from a southern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 400 yojanas. The garuḍa then grabs and eats a womb-born nāga as it likes.

“If a moisture-born garuḍa wants to [catch and] eat a moisture-born nāga, it flies down from a western limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 800 yojanas. The garuḍa then grabs and eats a womb-born nāga as it likes, but it can’t catch a spontaneously born nāga and eat it.

“If a spontaneously born garuḍa wants to [catch and] eat an egg-born nāga, it flies down from an eastern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 200 yojanas. The garuḍa then grabs and eats an egg-born nāga as it likes.

“If a spontaneously born garuḍa wants to [catch and] eat a womb-born nāga, it flies down from a southern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 400 yojanas. The garuḍa then grabs and eats a womb-born nāga as it likes.

“If a spontaneously born garuḍa wants to [catch and] eat a moisture-born nāga, it flies down from a western limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 800 yojanas. The garuḍa then grabs and eats a womb-born nāga [as it likes].

“If a spontaneously born garuḍa wants to [catch and] eat a spontaneously born nāga, it flies down from a northern limb of the tree. It hits the ocean’s surface with its wings, and the ocean parts for a distance of 1,600 yojanas. The garuḍa then grabs and eats a spontaneously born nāga [as it likes].

“Again, there are great nāgas that garuḍas can’t catch. Which are they? Nāga King Sāgara, Nāga King Nanda, Nāga King Upananda, Nāga King *Airāvaṇa, Nāga King Dhṛtarāṣṭra, Nāga King Sudarśana, Nāga King *Āloka, Nāga King Kakuda, Nāga King *Kapila, Nāga King *Apalāla, Nāga King *Kanu (?), Nāga King *Gokanu (?), Nāga King Anavatapta, Nāga King Supratiṣṭhita, Nāga King *Usamkavata (?), and Nāga King Takṣaka. These great nāga kings can’t be caught and eaten by garuḍas. Nor can garuḍas catch and eat the nāgas who live near them.”

Wrong Views about Rebirth in Heaven

The Buddha told the monks, “If sentient beings uphold the nāga precepts, their minds turn to nāgas and perfect the way of nāgas, and then they are born among nāgas. If sentient beings uphold the garuḍa precepts, their minds turn to garuḍas and perfect the way of garuḍas, and then they are born among garuḍas.

“Sometimes, sentient beings uphold the precepts of rabbits and owls, and their minds turn to perfect the ways of rabbits and owls. They then fall [to rebirth] among rabbits and owls. Suppose sentient beings uphold the precepts of dogs, the precepts of cattle, the precepts of deer, the precepts of mutes, the precepts of Māṇibhadra, the precepts of fire, the precepts of the moon, precepts of the sun, precepts of water, precepts of giving offerings to fire, or the law of asceticism and defilement and that they think, ‘I’m upholding this … way of mutes … way of Māṇibhadra … way of fire … way of the sun and moon … way of water … way of giving offerings to fire … way of asceticism and defilement … I uphold these virtues in order to be born in heaven.’ These are wrong views.”

The Buddha said, “I say people with these wrong views are surely headed for two places. Either they’ll be born in hell or they’ll fall to an animal birth.

Various Wrong Views

“Sometimes, ascetics and priests have such theories and views as these: ‘Self and the world are permanent. This is true; anything else is false.’ ‘Self and the world are impermanent. This is true; anything else is false.’ ‘Self and the world are both permanent and impermanent. This is true; anything else is false.’ ‘Self and the world are neither permanent nor impermanent. This is true; anything else is false.’

“‘Self and the world are limited. This is true; anything else is false.’ ‘Self and the world are unlimited. This is true; anything else is false.’ ‘Self and the world are both limited and unlimited. This is true; anything else is false.’ ‘Self and the world are neither limited nor unlimited. This is true; anything else is false.’

“‘The soul is the body. This is true; anything else is false.’ ‘The soul and the body are different. This is true; anything else is false.’ ‘[The body] neither has a soul nor lacks a soul. This is true; anything else is false.’ ‘There’s no soul and no body. This is true; anything else is false.’

“Some people say, ‘There’ll thus be another death [in a future life]. This is true; anything else is false.’ Others say, ‘There won’t be another death. This is true; anything else is false.’ Sometimes, they say, ‘There’ll thus be another death, and there won’t be another death. This is true; anything else is false.’ Some also say, ‘It’s not the case that there’ll be another death or won’t be another death. This is true; anything else is false.’

Views about Permanence and Impermanence

“Suppose those ascetics and priests create such a theory and such a view as this: ‘[Self and] the world are permanent. This is true; anything else is false.’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. Therefore, they say, ‘Self and the world are permanent.’

“There are those who say, ‘[Self and the world are] impermanent. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. Therefore, they say, ‘Self and the world are impermanent.’

“There are those who say, ‘[Self and the world are] permanent and impermanent. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. Therefore, they say, ‘[Self and] the world are permanent and impermanent.’

“There are those who say, ‘[Self and the world are] neither permanent nor impermanent. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. Therefore, they say, ‘Self and the world are neither permanent nor impermanent.’

Views about Being Limited and Unlimited

“There are those who say, ‘Self and the world are limited. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. They say, ‘The soul is limited, the body is limited, and the world is limited. From its conception in the womb until it reaches the charnel ground, the four elements possessed by the body thus change. After not more than seven births, the body and soul’s actions come to an end, and the self enters the class of purity.’ Therefore, they say, ‘Self [and the world] are limited.’

“There are those who say, ‘Self and the world are unlimited. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. They say, ‘The soul is unlimited, the body is unlimited, and the world is unlimited. From its conception in the womb until it reaches the charnel ground, the four elements possessed by the body thus change. After not more than seven births, the body and soul’s action come to an end, and the self enters the class of purity.’ Therefore, they say, ‘Self and the world are unlimited.’

“There are those who say, ‘[Self and] the world are both limited and unlimited. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. They say, ‘The soul is both limited and unlimited, [the body is both limited and unlimited, and the world is both limited and unlimited]. From its conception in the womb until it reaches the charnel ground, the four elements possessed by the body thus change. After not more than seven births, the body and soul’s action come to an end, and the self enters the class of purity.’ Therefore, they say, ‘Self [and the world] are both limited and unlimited.’

“There are those who say, ‘Self and the world are neither limited nor unlimited. [This is true; anything else is false.]’ They have a view of self, a view of soul, a view of body, and a view of the world regarding conditioned things. They say, ‘The soul, body, [and the world] are neither limited nor unlimited. From its conception in the womb until it reaches the charnel ground, the four elements possessed by the body thus change. After not more than seven births, the body and soul’s action come to an end, and the self enters the class of purity.’ Therefore, they say, ‘Self [and the world] are neither limited nor unlimited.’

Views about the Soul and Body

“There are those that say, ‘The soul and the body are the same. [This is true; anything else is false.]’ They have the view that their own body has a soul and the view that other bodies have souls. Therefore, they say, ‘The soul and the body are the same.’

“[There are those] that say, ‘The soul and the body are different. [This is true; anything else is false.]’ They have the view that their body has a soul and the view that other bodies have no soul. Therefore, they say, ‘The soul and the body are different.’

“There are those that say, ‘The body neither has nor lacks the soul. [This is true; anything else is false.]’ They have the view that this body has no soul and the view that other bodies do have souls. Therefore, they say, ‘[The body] neither has nor lacks [the soul].’

“There are those that say, ‘There’s no body or soul. [This is true; anything else is false.]’ They have the view that this body has no soul and the view that other bodies have no souls. Therefore, they say, ‘There’s no soul and no body.’

Views about Present and Future Lives

“There are those that say, ‘There is thus another death. [This is true; anything else is false.]’ Those people have the view of having a soul in the present and having a body and soul that will wander in the hereafter. Therefore, they say, ‘There is thus another death.’

“[There are those that say,] ‘There isn’t thus another death. [This is true; anything else is false.]’ They say, ‘There’s a soul in the present life, but there’ll be no soul in a later life.’ Therefore, they say, ‘There isn’t thus another death.’

“[There are those that say,] ‘There’s thus another death, and there isn’t thus another death. [This is true; anything else is false.]’ They say, ‘There’s a soul in the present life that perishes, but there’ll be a soul that wanders in a later life.’ Therefore, they say, ‘There’s thus another death, and there isn’t thus another death.’

“[There are those that say,] ‘There’s neither another death nor no other death. [This is true; anything else is false.]’ They say, ‘The body and soul in the present perish, and the body and soul in the next life perish.’ Therefore, they say, ‘There’s neither another death nor no other death.’”

The Parable of the Blind Men and the Elephant

The Bhagavān then told the monks, “Long ago, there was a king named Ādarśamukha. He gathered a group of men who were born blind and told them, ‘All of you were born blind. Would any of you be familiar with an elephant?’

“They responded, ‘Great King, we are not familiar nor know of elephants.’

“The king again asked, ‘Would you like to know their shape?’

“They responded, ‘We would like that.’

“The King then ordered his servants to bring an elephant and have that group of blind men touch it with their hands. When one of them felt the elephant’s trunk, the king would say, ‘This is an elephant.’ When one of them felt the elephant’s tusks … felt the elephant’s ears … felt the elephant’s head … felt the elephant’s back … felt the elephant’s belly … felt the elephant’s flanks … felt the elephant’s legs … felt the elephant’s feet … felt the elephant’s tail, the king would say, ‘This is an elephant.’

“King Ādarśamukha then had the elephant taken away. He asked the blind men, ‘What was the elephant like?’

“Those blind men who found the elephant’s trunk said, ‘The elephant was like a crooked pole.’ Those who found the elephant’s tusks said, ‘The elephant was like a pestle.’ Those that found the elephant’s ears said, ‘The elephant was like a fan.’ Those that found the elephant’s head said, ‘The elephant was like a kettle.’ Those that found the elephant’s back said, ‘The elephant was like a mound.’ Those that found the elephant’s belly said, ‘The elephant was like a wall.’ Those that found the elephant’s flank said, ‘The elephant was like a tree.’ Those that found the elephant’s leg said, ‘The elephant was like a pillar.’ Those that found the elephant’s feet said, ‘The elephant was like a mortar.’ Those that found the elephant’s tail said, ‘The elephant was like a rope.’

“Each of them argued with the others, saying that the others were wrong and they were right. But what they said wasn’t the case. They kept repeating themselves until they began fighting. The king watched this with delight and laughed loudly.

“King Ādarśamukha then spoke in verse:

“‘This gathering of blind men
Are arguing and fighting over this.
The elephant has a single body,
But their concepts of it are contradictory.’”

The Buddha told the monks, “Those of other religions and different trainings are like this. They don’t know the truth of suffering, don’t know the truth of its formation … the truth of its cessation … the truth of the path. They each create different views and contradict each other. They say, ‘I’m right,’ and then start arguments.

“If there are ascetics or priests who truly know the noble truth of suffering, noble truth of suffering’s formation, noble truth of suffering’s cessation, and noble truth of suffering’s escape, they’ll contemplate it and unify with each other. They’ll accept the same teaching and the same teacher, becoming one and the same like water and milk. They’ll light the Buddha’s teaching, and its happiness will last a long time.”

The Bhagavān then spoke in verse:

“Suppose a person doesn’t know suffering,
Doesn’t know how suffering arises,
Again, they don’t know place whence
Suffering can be brought to an end.
Nor can they understand
The path that ceases suffering’s formation.
They miss out on liberation of their mind,
And liberation of wisdom is lost, too.
They can’t reach the root of suffering,
That source of birth, old age, illness, and death.

“If someone can truly know suffering,
They’ll know what causes suffering to arise.
They can also know that place whence
Suffering can be brought to an end.
They can also well discern
The noble path that ceases suffering’s formation.
They then obtain liberation of their mind
And the liberation of wisdom, too.
Such a person can reach the end
Of the root of this mass of suffering.
They’ll end birth, old age, illness, and death,
And the source of becoming.

“Therefore, monks, apply yourselves to the methods of contemplating the noble truth of suffering, noble truth of suffering’s formation, noble truth of suffering’s cessation, and noble truth of suffering’s escape.”

Chapter 6: The Asuras

Geography

The Buddha told the monks, “The Asura Rāhu’s city is on the coast north of Mount Sumeru. It’s 80,000 yojanas across and has seven fortress walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. The walls are 3,000 yojanas tall and 2,000 yojanas wide.

“The city gates are 1,000 yojanas tall and 1,000 yojanas wide. The gold walls have silver gates, the silver walls have gold gates … and countless birds sing to each other peacefully as before.

“That asura king governs a smaller city inside that large city called *Kṣemāvatī, which is 60,000 yojanas across. It has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. The walls are 3,000 yojanas tall and 2,000 yojanas wide.

“The city gates are 1,000 yojanas tall and 1,000 yojanas wide. The gold walls have silver gates, the silver walls have gold gates … and countless birds sing to each other peacefully as before.

“Inside that city, a separate discussion hall was built called Saptaśirīṣa. The hall has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. The foundation of that hall is made of coral.

“Its pillars are made entirely of the seven treasures, and the pillars inside of that hall are 1,000 yojanas around and 10,000 yojanas tall.

“Beneath these pillars, there’s a throne of the correct Dharma that’s 700 yojanas across, and it’s inlaid with carvings made of the seven treasures.

“The hall has four doors, and it’s encircled with balustrades. There are seven stairs, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“North of that discussion hall, there’s an asura palace that’s 10,000 yojanas across. The palace has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“East of that discussion hall, there’s a forest park called Śāla, which is 10,000 yojanas across. That park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“South of that discussion hall, there’s a forest park called Most Marvelous, which is 10,000 yojanas across and like Śāla Park.

“West of that discussion hall, there’s a forest park called Śālmalī, which is 10,000 yojanas across and also like Śāla Park.

“North of that discussion hall, there’s a forest park called Nandana, which is 10,000 yojanas across and also like Śāla Park.

“Between Śāla Park and Most Marvelous Park grows a Pārijāta tree, which covers are area of seven yojanas and stands a hundred yojanas tall. It’s limbs and leaves spread out in all four directions to cover fifty yojanas. That tree has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Between Śālmalī Park and Nandana Park, there’s Lake Upananda. Its water is clear and unpolluted. It’s ringed by seven stepped embankments made of treasures, and it has seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures.

“In that lake grow four kinds of flowers with petals that are a yojana wide, and their sweet fragrance fills an area of a yojana. Their roots are like cart axles and produce sap that’s white as milk and tastes sweet as honey. Countless birds sing to each other peacefully as before.

“On the shores of that lake are seven stair steps, seven gated walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“That asura king’s ministers have lower palaces that are 10,000 yojanas across … 9,000 … 8,000 … the smallest palace is 1,000 yojanas across. These palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“The lesser asuras have palaces that are 1,000 yojanas across … 900 … 800 … the smallest palaces are a hundred yojanas across. These palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“North of that discussion hall, there’s a stairway made of the seven treasures that leads into the palace. There’s a stairway that leads to Śāla Park. There’s a stairway that leads to Most Marvelous Park. There’s a stairway that leads to Śālmalī Park. There’s a stairway that leads to Nandana Park. There’s a stairway that leads to the Pārijāta tree. There’s a stairway that leads to Lake Upananda. There’s a stairway that leads to the great minister’s palace. There’s also a stairway that leads to the palaces of lesser asuras.

Asura King Rāhu

“When the Asura King [Rāhu] wants to go sightseeing at Śāla Park, he thinks of Asura King Vemacitrin. Asura King Vemacitrin then thinks, ‘Asura King Rāhu is thinking of me now!’ He gets himself ready and rides a treasure chariot to Asura King Rāhu while surrounded by a countless assembly of servants. He goes before the Asura King and then stands to one side.

“The Asura King also thinks of Asura King *Prahata. Asura King *Prahata also thinks to himself, ‘King [Rāhu] is thinking of me now!’ He gets himself ready and rides a treasure chariot to Asura King Rāhu while surrounded by a countless assembly of servants. He goes before the Asura King and then stands to one side.

“The Asura King also thinks of Asura King Śambara. Asura King Śambara then thinks to himself, ‘King [Rāhu] is thinking of me now!’ He gets himself ready and rides a treasure chariot to Asura King Rāhu while surrounded by a countless assembly of servants. He goes before the Asura King and then stands to one side.

“The [Asura] King also thinks of the great minister of asuras. The great minister of asuras then thinks to himself, ‘King [Rāhu] is thinking of me now!’ He gets himself ready and rides a treasure chariot to Asura King Rāhu while surrounded by a countless assembly of servants. He goes before the Asura King and then stands to one side.

“The [Asura] King also thinks of the lesser asuras. The lesser asuras then think to themselves, ‘King [Rāhu] is thinking of me now!’ They get themselves ready and ride treasure chariots to Asura King Rāhu with many large assemblies. They go before the Asura King and then stand to one side.

“King Rāhu then gets himself ready by putting on precious ornaments and clothes. He rides a treasure chariot to Śāla Grove while surrounded by countless great assemblies. A spontaneous wind blows the gate open, a spontaneous wind clears the ground, and another spontaneous wind scatters flowers on the ground until they’re knee-deep.

“After entering the park, King Rāhu entertains himself with the others for one day, two days … or seven days. When they’re finished with their recreation, they return to their own palaces. After that, they go sightseeing at Most Marvelous Forest, Śālmalī Forest, and Nandana forest in the same way.

“King Rāhu always has five great asura servants who attend to him left and right. The first is named Grasper. The second is named Great Strength. The third is named Barbaric. The fourth is named Chief. The fifth is named Vanquisher. These five great asuras are always serving him left and right.

“That King Rāhu’s palace hall is both beneath and above an ocean that’s supported by four winds. The first is called the standing wind. The second is called the holding wind. The third is called the immovable wind. The fourth is called the steadfast wind. They support that ocean’s water, which hangs in the sky like a floating cloud. Even the water that’s 10,000 yojanas away from that asura palace never falls down. Such are the fortune, virtue, and majesty of the Asura King.”

Chapter 7: The Four God Kings

Geography

The Buddha addressed the monks, “A thousand yojanas to the east of Sumeru the mountain king is God King Dhṛtarāṣṭra’s city named *Bhadrottamā, which is 6,000 yojanas across. It has seven fortress walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“A thousand yojanas to the south of Mount Sumeru is the God King Virūḍhaka’s city named Sudarśana, which is 6,000 yojanas across. It has seven fortress walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“A thousand yojanas to the west of Mount Sumeru is the God King Virūpākṣa’s city called Cūḷasudarśana, which is 6,000 yojanas across. It has seven fortress walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“A thousand yojanas to the north of Mount Sumeru is the God King Vaiśravaṇa’s three cities. The first is called Terrible, the second is called Heavenly Respect, and the third is called Refuge of Many. Each of them is 6,000 yojanas across. They have seven fortress walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“North of the city Refuge to Many, there is a forest park called Kapīvanta, which is 4,000 yojanas across. That park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Between that park and the city, there’s a lake called Nalinī, which is forty yojanas across. Its water is clear and unpolluted. It has steps made of the seven treasures on its banks, and seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. Blue, yellow, red, and white lotus flowers grow in it, and the colors mix together and shine at a distance of half a yojana. Their fragrance is also sweet-smelling for half a yojana. Those flowers also have roots like wheel hubs, and they produce sap that’s white as milk and tastes sweet as honey … and countless birds sing to each other peacefully as before.

“Except for the palaces of the Sun and Moon, the palace halls of the four god kings are forty yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Those palace halls are forty yojanas, twenty yojanas, or at least five yojanas across. From the city Refuge to Many, there’s a treasure stairway that goes to the city Bhadrottamā. There’s a stairway that leads to the city Sudarśana. There’s a stairway that leads to the city Cūḷasudarśana. There’s a stairway that leads to the city Terrible and the city Heavenly Respect. There’s a stairway that leads to the park Kapīvanta. There’s a stairway that leads to Lake Nalinī. There’s also a stairway that leads to the palace of the great minister of the four god kings.

King Vaiśravaṇa

“If God King Vaiśravaṇa wants to go sightseeing at the park Kapīvanta, he thinks about God King Dhṛtarāṣṭra. God King Dhṛtarāṣṭra then thinks to himself, ‘King Vaiśravaṇa is thinking of me now!’ He gets himself ready and rides a treasure chariot to God King Vaiśravaṇa while surrounded by countless gandharva spirits. He goes before the God King and then stands to one side.

“King Vaiśravaṇa thinks about God King Virūḍhaka. God King Virūḍhaka then thinks to himself, ‘King Vaiśravaṇa is thinking of me now!’ He gets himself ready and rides a treasure chariot to God King Vaiśravaṇa while surrounded by countless kumbhāṇḍa spirits. He goes before the God King and then stands to one side.

“King Vaiśravaṇa thinks about God King Virūpākṣa. God King Virūpākṣa then thinks to himself, ‘King Vaiśravaṇa is thinking of me now!’ He gets himself ready and rides a treasure chariot to God King Vaiśravaṇa while surrounded by countless nāga spirits. He goes before the God King and then stands to one side.

“King Vaiśravaṇa thinks about the great minister of the four god kings. The great minister of the four god kings then thinks to himself, ‘King Vaiśravaṇa is thinking of me now!’ He gets himself ready and rides a treasure chariot to God King Vaiśravaṇa while surrounded by countless gods. He goes before the God King and then stands to one side.

“King Vaiśravaṇa then gets himself ready by putting on precious ornaments and clothes. He rides a treasure chariot to Kapīvanta Park while accompanied by countless hundreds of thousands of gods and spirits. A spontaneous wind blows the gate open, a spontaneous wind clears the ground, and another spontaneous wind scatters flowers on the ground until they’re knee-deep.

“The king entertains himself with the others there for one day, two days … or seven days. After their sightseeing is finished, they go back to their own palaces.

“King Vaiśravaṇa always has five great yakṣa spirits who attend to him left and right. The first is called Pañcāla, the second is called *Daṇḍala, the third is called Haimavata, the fourth is called *Dighra, and the fifth is called Sūciroma. These five yakṣa spirits are always following and serving him. Such are the fortune, virtue, and majesty of King Vaiśravaṇa.”

Chapter 8: The Trāyastriṃśa Gods

Geography

The Buddha told the monks, “The city of the Trāyastriṃśa gods sits at the summit of Sumeru the mountain king, and it’s 80,000 yojanas across. That city has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. The city is a hundred yojanas tall, and it’s sixty yojanas wide at the top. The city gates are sixty yojanas high and thirty yojanas wide. The gates are five hundred yojanas apart from each other, and each gate is guarded by five hundred yakṣa spirits who protect the Trāyastriṃśa gods.

“The gold walls have silver gates, the silver walls have gold gates … and countless birds sing to each other peacefully as before.

“Inside that great city, there’s a smaller city that’s 60,000 yojanas across. That city has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations are made of the seven treasures. That city is a hundred yojanas tall and sixty yojanas wide. The city’s gates are five hundred yojanas apart from each other, sixty yojanas high, and thirty yojanas wide. Each gate is guarded by five hundred yakṣa spirits who protect the Trāyastriṃśa gods.

“The gold walls have silver gates, and the silver walls have gold gates. The crystal walls have beryl gates, and the beryl walls have crystal gates. The ruby walls have emerald gates, and the emerald walls have ruby gates. The coral walls have gates made of many treasures.

“The [gold] balustrades have gold balusters and silver rails. [The silver balustrades have] silver balusters and gold rails. [The crystal balustrades have] crystal balusters and beryl rails. [The beryl balustrades have] beryl balusters and crystal rails. [The ruby balustrades have] ruby balusters and emerald rails. [The emerald balustrades have] emerald balusters and ruby rails. [The coral balustrades have] coral balusters and rails made of many treasures.

“The balustrades have treasure nettings above them. The gold netting is hung with silver bells, and the silver netting is hung with gold bells. The beryl netting is hung with crystal bells, and the crystal netting is hung with beryl bells. The ruby netting is hung with emerald bells, and the emerald netting is hung with ruby bells. The coral netting is hung with bells made of many treasures.

“The gold trees have gold roots and limbs and silver leaves, flowers, and fruit. The silver trees have silver roots and limbs and gold leaves, flowers, and fruit. The crystal trees have crystal roots and limbs and beryl leaves, flowers[, and fruit]. The beryl trees have beryl roots and limbs and crystal leaves, flowers[, and fruit]. The ruby trees have ruby roots and limbs and emerald leaves, flowers[, and fruit]. The emerald trees have emerald roots and limbs and ruby leaves, flowers[, and fruit]. The coral trees have coral roots and limbs and leaves, flowers[, and fruit] made of many treasures.

“The city’s seven walls have four gates. The gates have balustrades, and the seven walls have towers and terraces all around above them. They’re surrounded by scenic parks with forests and lakes where myriad treasure flowers grow in a mix of assorted colors. The rows of treasure trees are laden with flowers and fruit, and the fragrance they produce blows in all four directions to the delight of people. Ducks, geese, cakra birds, and other rare kinds of birds in countless thousands sing to each other peacefully.

“The palace of the Nāga Airāvaṇa is outside that smaller city, and it’s 6,000 yojanas across. The palace has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Inside the city of Sudarśana, there’s a Sudharma Hall that’s a hundred yojanas across. It has seven balustrades, seven nettings, and seven rows of trees encircling with decorations made of the seven treasures.

“The foundation under that hall is pure gold and covered with beryl. Inside the hall, the pillars are ten yojanas around and a hundred yojanas tall. The Lord of Gods’ throne is laid beneath the pillars. It’s one yojana across, has a mix of assorted colors, and made of the seven treasures. His throne is also as soft as heavenly cloth. Sixteen thrones are arranged to the left and right of his throne.

“The hall has four gates, and it’s encircled by a balustrade made of the seven treasures. There are stairways that are five hundred yojanas across, and the gates have seven walls, seven balustrades, seven nettings, and seven rows of trees that encircle them with decorations made of seven treasures … and countless birds sing to each other peacefully as before.

“North of Sudarśana Hall, the palace hall of the Lord of Gods is 1,000 yojanas across. The palace has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“East of Sudarśana Hall, there’s a forest park named Pāruṣaka that’s 1,000 yojanas across. The park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Inside Pāruṣaka Park, there are two stone seats decorated with heavenly gold. The first is called Bhadra, and the second is called Subhadra. Each is fifty yojanas across, and the stone is as soft as heavenly cloth.

“South of Sudarśana Hall, there’s a forest park named Citraratha that’s 1,000 yojanas across. The park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Inside that park, there are two stone seats made of the seven treasures. The first is called Citra, and the second is called Sucitra. Each is fifty yojanas across, and the seats are as soft as heavenly cloth.

“To the west of Sudarśana Hall, there’s a forest park called Miśrakā that’s 1,000 yojanas across. The park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Inside that park, there are two stone seats. The first is called Sudarśana, and the second is called Anusudarśana (?). They’re decorated with heavenly gold and made of the seven treasures. Each is fifty yojanas across and as soft as heavenly cloth.

“To the north of Sudarśana Hall, there’s a forest park called Nandana that’s 1,000 yojanas across. The park has seven walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures … and countless birds sing to each other peacefully as before.

“Inside that park, there are two stone seats. The first is called Upananda, and the second is called Nandana. They have decorations made of coral, each is fifty yojanas across, and the seats are as soft as heavenly cloth.

“Between Pāruṣaka Park and Citraratha Park, there’s Nanda Lake that’s a hundred yojanas across. Its water is crystal clear and devoid of any pollution. It’s ringed by seven stepped embankments made of many treasures, and it has seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of the seven treasures. The lake has stairs with handrails on four sides, and it’s encircled by balustrades studded with the seven treasures … and countless birds sing to each other peacefully as before.

“Four types of flowers grow in that lake: Blue, yellow, red, and white. Other colors like crimson and light blue are mixed with them, too. A single petal of those flowers is a yojana long, and their fragrance is sweet-smelling a yojana away. Their roots are like wheel hubs, and they produce sap that’s as white as milk and tastes as sweet as honey. That lake also has forest parks on all four sides.

“Between Miśrakā Park and Nandana Park, there’s a tree called Pārijāta that’s seven yojanas around and a hundred yojanas tall. It’s limbs and leaves spread out in all four directions to cover fifty yojanas. There’s open ground around the tree that’s five hundred yojanas across. It then has seven palace walls, seven balustrades, seven nettings, and seven rows of trees encircling it with decorations made of seven treasures … and countless birds sing to each other peacefully as before.

“The remaining Trāyastriṃśa Heaven palace halls are 1,000 yojanas across. The palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of seven treasures … and countless birds sing to each other peacefully as before.

“Those palace halls are sometimes 900, 800 … or at least a hundred yojanas across. The palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of seven treasures … and countless birds sing to each other peacefully as before.

“The lesser heavenly palaces are a hundred yojanas, ninety, eighty … or at least twenty yojanas across. Those palaces have seven walls, seven balustrades, seven nettings, and seven rows of trees encircling them with decorations made of seven treasures … and countless birds sing to each other peacefully as before.

“North of Sudarśana Hall, there are two stairways to the palace hall of the Lord of Gods. East of Sudarśana Hall, there are two stairways to Pāruṣaka Park. Again, there are stairways to Citraratha Park, stairways to Miśrakā Park, stairways to Nandana Park, stairways to Nandana Lake, stairways to the Pārijāta Tree, stairways to the palaces of the Trāyastriṃśa gods, stairways to the palaces of other gods, and stairways to the palace of Nāga King Airāvaṇa.

Śakra the Lord of Gods

“When Śakra the Lord of Gods wants to go sightseeing in Pāruṣaka Park, he thinks of the Trāyastriṃśa heavenly ministers. The Trāyastriṃśa heavenly ministers then think to themselves, ‘Lord Śakra is thinking of me now!’ They get themselves ready and ride treasure chariots to Lord Śakra while surrounded by countless assemblies. They go before Lord Śakra and then stand to one side.

“Lord Śakra then thinks of the other gods, and those gods think, ‘Lord Śakra is thinking of me now!’ They get themselves ready and ride treasure chariots to Lord Śakra while surrounded by assemblies of gods. They go before Lord Śakra and then stand to one side.

“Lord Śakra then thinks of Nāga King Airāvaṇa, and he also thinks to himself, ‘Lord Śakra is thinking of me now!’ Nāga King Airāvaṇa then transforms himself into a form with thirty-three heads. Each head has six fangs, and each fang has seven pools of water. Each pool has seven large lotus flowers in it. Each flower has a hundred petals. Each flower petal has seven beautiful women playing drums, singing, and dancing on it. After changing himself into this form, that nāga king goes before Lord Śakra and then stands to one side.

“Śakra the Lord of Gods puts ornaments made of many treasures on his body. He sits atop of Nāga King Airāvaṇa, and sixteen god kings line up on each side of him, seated on nāgas in their proper order.

“Śakra the Lord of Gods then travels to Pāruṣaka Park with countless heavenly retinues surrounding him. A spontaneous wind blows the gate open, a spontaneous wind clears the ground, and another spontaneous wind scatters various flowers on the ground until they’re knee-deep.

“Lord Śakra then turns his attention to the two stone seats called Bhadra and Subhadra. When he sits, each of the Trāyastriṃśa god kings take turns sitting with him in their order.

“Again, there are gods who aren’t able to follow them and see that scenic park, aren’t able to enter the park, nor are they entertained by the five desires there. Why is that? As a result of their past conduct, their virtue isn’t equal to that of the others.

“Again, there are gods who can go and see that forest park, but they aren’t able to enter it or be entertained by the five desires there. Why is that? As a result of their past conduct, their virtue isn’t equal to that of the others.

“Again, there are gods who can see and enter [that forest park], but they can’t be entertained by the five desires there. Why is that? As a result of their past conduct, their virtue isn’t equal to that of the others.

“Again, there are gods who can enter and see [that forest park], and they are entertained by the five desires there. Why is that? As a result of their past conduct, their virtue is equal to that of the others.

“Roaming through the park, they entertain themselves with the five desires for one day, two days … for seven days. After entertaining themselves, each returns to their own palace. Śakra the Lord of Gods goes sightseeing in Citraratha Park, Miśrakā Park, and Nandana Park in the same way.

“Why is that park called ‘Pāruṣaka Park’? When they enter this park, their bodies become rough. Why is that other park named ‘Citraratha Park’? When they enter this park, their bodies are spontaneously painted with a variety of colors, which delights them. Why is that other park named ‘Miśrakā Park’? On the eighth, tenth, and fifteenth day of every month, attractive females other than female asuras are sent to accompany the gods there. They roam that park and mingle, so it’s called Miśrakā Park. Why is that other park named ‘Nandana Park’? When the gods go to this park, they entertain themselves and rejoice. So, it’s called Nandana.

“Why is that hall named ‘Sudharma Hall’? Up in this hall, they ponder the wonderful Dharma and experience pure happiness, so it’s called Sudharma Hall. Why is that tree named the ‘Pārijāta Tree’? This tree has a spirit named Manda that’s always playing music to entertain itself. Therefore, it’s called Pārijāta. Also, that huge tree spreads its limbs in all four directions, and its flowers and leaves are abundant like great treasure clouds, so it’s called Pārijāta.

“Śakra the Lord of Gods has ten great gods who always follow and serve him on his left and right. Who are the ten? The first is named Indraka, the second is named Gopīkā, the third is named Virūḍhaka, the fourth is named Virūpākṣa, the fifth is named Dāraka (?), the sixth is named Bala (?), the seventh is named Jīvaka (?), the eighth is named Rohaṇa (?), the ninth is named Mūtra (?), and the tenth is named Nando (?). Such is the great miraculous power and majesty possessed by Śakra the Lord of Gods.

Things the World and Heaven Have in Common

“The people of Jambudvīpa prize water flowers that are gentle and sweet-smelling, such as utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and sugandha flowers. The land flowers that they prize are atimuktaka flowers, campaka flowers, pāṭala flowers, sumanā flowers, vārṣika flowers, and maiden flowers. Those in Godānīya, Uttarakuru, and Pūrvavideha, the nāga palaces, and garuḍa palaces [prize] the same the water and land flowers.

“In the asura palaces, [they prize] gentle and sweet-smelling water flowers, such as utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. The land flowers [that they prize are] beautiful flowers like bimba (?) flowers, great bimba flowers, kākāra (?) flowers, great kākāra flowers, mandāra flowers, and great mandāra flowers. The four god kings, Trāyastriṃśa gods, Yama gods, Tuṣita gods, Nirmāṇarati gods, and Paranirmitavaśavartin gods prize the same water and land flowers.

“The gods have ten qualities. What are the ten? First, they fly to places of limitless distances. Second, they fly back from limitless distances. Third, nothing blocks their departures. Fourth, nothing blocks their arrivals. Fifth, their bodies have no skin, bones, sinews, veins, flesh, or blood. Sixth, their bodies have no impurities like feces or urine. Seventh, their bodies never tire. Eighth, heavenly females don’t give birth. Ninth, heavenly eyes don’t blink. Tenth, they color their bodies as they like. If they prefer blue, they’re blue. If they prefer yellow, they’re yellow. If it’s red, white, or other colors, they appear as they like. These are the ten qualities of gods.

“Humans have seven colors. What are the seven? Some people are golden, some are fire-colored, some are blue, some are yellow, some are red, some are black, and some are white. Gods and asuras have these seven colors as well.

“Monks, the radiance of a firefly is not like that of a candle, and the radiance of a candle is not like that of a torch. The radiance of a torch is not like that of a bonfire. The radiance of a bonfire is not like that of the palace hall of the four god kings, nor their walled city, jewelry, clothing, or bodies.

“The radiance of the palaces of the four god kings and their walled city, jewelry, clothing, and bodies is not like that of the Trāyastriṃśa gods. The radiance of the Trāyastriṃśa gods is not like that of the Yama gods. The radiance of the Yama gods is not like that of the Tuṣita gods. The radiance of the Tuṣita gods is not like that of the Nirmāṇarati gods. The radiance of the Nirmāṇarati gods is not like that of the Paranirmitavaśavartin gods. The radiance of the Paranirmitavaśavartin gods is not like that of the palace halls, clothing, and bodies of the Brahmakāyika gods.

“The radiance of the palace halls, clothing, and bodies of the Brahmakāyika gods is not like that of the Ābhāsvara gods. The radiance of the Ābhāsvara gods is not like that of the Śubhakṛtsnā gods. The radiance of the Śubhakṛtsnā gods is not like that of Bṛhatphala gods. The radiance of the Bṛhatphala gods is not like that of the Asaṃjñika gods. The radiance of the Asaṃjñika gods is not like that of the Avṛha gods. The radiance of the Avṛha gods is not like that of the Atapa gods. The radiance of the Atapa gods is not like that of the Sudarśana gods. The radiance of the Sudarśana gods is not like that of the Mahāsudarśana gods. The radiance of the Mahāsudarśana gods is not like that of Akaniṣṭha gods. The radiance of the Akaniṣṭha gods is not like that of the Earth Sovereign gods. The radiance of the Earth Sovereign gods is not like that of the Buddha.

“From the radiance of a firefly to that of a Buddha, the sum total of those lights is not like that of the radiance of the truth of suffering, truth of its formation, truth of its cessation, and truth of the path. Therefore, monks, if you want to pursue radiance, you should pursue the radiance of the truth of suffering, truth of its formation, truth of its cessation, and truth of the path. You should train in them.

The Bodies and Clothing of People and Gods

“The bodies of people in Jambudvīpa are three and a half cubits long, and their clothing is seven cubits long and three and a half cubits wide. The bodies of people in Godānīya and Pūrvavideha are also three and a half cubits long, and their clothing is seven cubits long and three and a half cubits wide. The bodies of people in Uttarakuru are seven cubits long, and their clothing is fourteen cubits long and seven cubits wide. Their clothing weighs one ounce.

“The bodies of asuras are one yojana long, and their clothing is two yojanas long and one yojana wide. Their clothing weighs a quarter ounce. The bodies of the four god kings are half of a yojana long, and their clothing is a yojana long and half of a yojana wide. Their clothing weighs half of an ounce. The bodies of the Trāyastriṃśa gods are one yojana long, and their clothing is two yojanas long and one yojana wide. Their clothing weighs a quarter ounce. The bodies of the Yama gods are two yojanas long, and their clothing is four yojanas long and two yojanas wide. Their clothing weighs three twenty-fourths of an ounce. The bodies of the Tuṣita gods are four yojanas long, and their clothing is eight yojanas long and four yojanas wide. Their clothing weighs a little more than a twenty-fourth of an ounce. The bodies of the Nirmāṇarati gods are eight yojanas long, and their clothing is sixteen yojanas long and eight yojanas wide. Their clothing weighs a twenty-fourth of an ounce. The bodies of the Paranirmitavaśavartin gods are sixteen yojanas long, and their clothing is thirty-two yojanas long and sixteen yojanas wide. Their clothing weighs a forty-eighth of an ounce. The gods above them each wear clothing that fits their bodies.

The Life Spans of Sentient Beings

“Few people in Jambudvīpa live for more than a hundred years, and many live for less. Few people in Godānīya live for more than 200 years, and many live for less. Few people in Pūrvavideha live for more than 300 years, and many live for less. People in Uttarakuru live for 1,000 years, and none live for more or less than that.

“Few hungry ghosts live for more than 70,000 years, and many live for less. Few nāgas and garuḍas live for more than an eon, and many live for less. Few asuras live for more than 1,000 heavenly years, and many live for less.

“Few of the four god kings live for more than 500 heavenly years, and many live for less. Few of the Trāyastriṃśa gods live for more than 1,000 heavenly years, and many live for less. Few of the Yama gods live for more than 2,000 heavenly years, and many live for less. Few of the Tuṣita gods live for more than 4,000 heavenly years, and many live for less. Few of the Nirmāṇarati gods live for more than 8,000 heavenly years, and many live for less. Few of the Paranirmitavaśavartin gods live for more than 16,000 heavenly years, and many live for less.

“The Brahmakāyika gods live for one eon, sometimes for less. The Ābhāsvara gods live for two eons, sometimes for less. The Śubhakṛtsnā gods live for three eons, sometimes for less. The Bṛhatphala gods live for four eons, sometimes for less. The Asaṃjñika gods live for 500 eons, sometimes for less. The Avṛha gods live for 1,000 eons, sometimes for less. The Atapa gods live for 2,000 eons, sometimes for less. The Sudarśana gods live for 3,000 eons, sometimes for less. The Mahāsudarśana gods live for 4,000 eons, sometimes for less. The Akaniṣṭha gods live for 5,000 eons, sometimes for less.

“The gods in the abode of space live for 10,000 eons, sometimes for less. The gods in the abode of consciousness live for 21,000 eons, sometimes for less. The gods in the abode of nothingness live for 42,000 eons, sometimes for less. The gods in the abode that’s with and without conception live for 84,000 eons, sometimes for less.

“This is the extent of sentient beings, the extent of life spans, and the extent of the world. This is the extent of what’s called the destinations of birth, old age, illness, death, and rebirth of those collections of elements, aggregates, and senses.”

The Four Foods of Sentient Beings

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

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

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

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

Commerce and Procreation among Sentient Beings

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

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

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

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

The Process of Becoming a God

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

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

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

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

Birth among the Four God Kings

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

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

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

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

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

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

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

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

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

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

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

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

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

Birth among the Trāyastriṃśa Gods

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

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

Birth among the Yama Gods

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

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

Birth among the Tuṣita Gods

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

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

Birth among the Nirmāṇarati Gods

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

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

Birth among the Paranirmitavaśavartin Gods

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

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

The Three Fasting Days

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“These are the reasons for these three fasts.

Śakra’s Verse Praising the Fasts

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

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

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

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

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

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

Yakṣa Spirits that Inhabit the Earth

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

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

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

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

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

Comparing Various Places to Jambudvīpa

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Thirty-Eight Kinds of Beings

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

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

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

The Spirits of the Four Gross Elements

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

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

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

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

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

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

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

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

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

“She replied, ‘It really did.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On Clouds, Lightning, and Rain

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

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

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

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

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

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

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

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

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

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

Chapter 9: The Three Catastrophes

The Four Measureless Eons

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

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

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

The Catastrophe of Fire

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

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

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

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

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

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

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

The Seven Suns

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The First Restoration of the World

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Three Reasons the Oceans Are Salty

“There are three circumstances for the ocean’s saltiness. What are the three? First, a spontaneous cloud covers the entire sky up to the Ābhāsvara Heaven and releases its rain everywhere. It washes over the heavenly palaces and the world. The Brahmakāyika Heaven’s palace, Paranirmitavaśavartin Heaven’s palace … Yama Heaven’s palace, the four continents, 80,000 islands, mountains, great mountains, and Sumeru the mountain king are washed and cleansed. In those places, the pollutants and impure substances are bitter and salty. They flow down into the ocean and combine into a single flavor. Therefore, the ocean’s water is salty.

“Second, a great sage in the past cast a spell on the ocean that made it grow salty and bitter so that people couldn’t drink it. Therefore, it’s salty and bitter.

“Third, that ocean’s water is home to a variety of sentient beings, and their bodies grow large. Some are a hundred yojanas … two hundred yojanas … seven hundred yojanas in size. They spit, drool, urinate, and defecate in the water. Therefore, the ocean’s water is salty.

“This is the catastrophe of fire.”

The Catastrophe of Water

The Buddha told the monks, “What is the catastrophe of water? When the catastrophe of water happens, the world’s people uphold the correct Dharma, have right view, don’t have wrong views, and cultivate the ten good deeds. After they cultivate the ten good deeds, there are people who attain the third dhyāna that’s without joy and leap up into the sky. Those people on the noble path, the heavenly path, and the path of Brahma call out from above: ‘Good people, you should know the happiness of the third dhyāna without joy! The third dhyāna that’s without joy is happiness!’

“When the world’s people hear this call, they look up and say to them, ‘Excellent, excellent! Please explain for us the path of the third dhyāna that’s without joy!’

“When the people in the sky hear that, they explain the path of the third dhyāna that’s without joy. When the world’s people hear that explanation, they cultivate the path of the third dhyāna, and they’re born in the Śubhakṛtsna Heaven when their bodies break up and their lives end.

“When sentient beings’ punishment in hell is finished and their lives end, they’re reborn among humans. They too cultivate the path of the third dhyāna, and they’re born in the Śubhakṛtsna Heaven when their bodies break up and their lives end. Sentient beings born as animals … hungry ghosts … asuras … four god kings … Trāyastriṃśa gods … Yama gods … Tuṣita gods … Nirmāṇarati gods … Paranirmitavaśavartin gods … Brahma gods … Ābhāsvara gods are reborn as humans when their lives end. They too cultivate the path of the third dhyāna, and they’re born in the Śubhakṛtsna Heaven when their bodies break up and their lives end.

“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … the four god kings … Ābhāsvara Heaven is ended.

“As this happens, hell disappears first, and then animal births disappear after it. After animal births are gone, the hungry ghosts disappear. After the hungry ghosts are gone, the asuras disappear. After the asuras are gone, the four god kings disappear. After the four god kings are gone, the Trāyastriṃśa gods disappear. After the Trāyastriṃśa gods are gone, the Yama gods disappear. After the Yama gods are gone, the Tuṣita gods disappear. After the Tuṣita gods are gone, the Nirmāṇarati gods disappear. After the Nirmāṇarati gods are gone, the Paranirmitavaśavartin gods disappear. After the Paranirmitavaśavartin gods are gone, the Brahma gods disappear. After the Brahma gods are gone, then the Ābhāsvara gods disappear. After the Ābhāsvara gods are gone, then humans disappear with none remaining. After humans are gone with none remaining, the world is destroyed when the catastrophe takes place.”

“A long, long time after that, a huge black storm rises up to the Śubhakṛtsna Heaven and releases a deluge everywhere. The rain is boiling hot water that cooks the heavens. It washes over all the heavenly palaces there without any exceptions. Like butter put in a fire that’s cooked and melts away until nothing remains, the palace of the Ābhāsvara Heaven is likewise.

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

“After that, this rain again soaks the palace of the Brahmakāyika Heaven, cooking and melting it away until nothing remains. Just as when butter is put into a fire and nothing remains of it, the palace of the Brahmakāyika Heaven is likewise.

“After that, this rain again soaks the palaces of the Paranirmitavaśavartin Heaven … Nirmāṇarati Heaven … Tuṣita Heaven … Yama Heaven, cooking and melting them away until nothing remains. Just as when butter is put into a fire and nothing remains of it, those heavenly palaces are likewise.

“After that, this rain again soaks the four continents, 80,000 islands, the mountains, great mountains, and Sumeru the mountain king, cooking and melting them away until nothing remains. Just as when butter is put into a fire and nothing remains of it, those places are likewise.

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

“After that, the rain cooks the whole earth. When nothing else remains, the water beneath the earth disappears, and then the wind beneath the water disappears.

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

The Buddha told the monks, “The palaces [below] the Śubhakṛtsna Heaven are cooked and melt away, but who would believe that? Only someone who witnessed it would, but how could anyone know about it? The Brahmakāyika palace cooks and melts away … the water beneath the earth disappears, and the wind beneath the water disappears. Who would believe that? Only someone who witnessed it would, but how could anyone know about it?

“This is the catastrophe of water.

The Second Restoration of the World

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

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

“That water continues to subside countless hundreds of thousands of yojanas. That Saṅgha wind rises. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming the Brahmakāyika Heaven’s palace, which is decorated with the seven treasures … Thus, the ocean’s water has the single flavor of salty bitterness again as it did after the catastrophe of fire.

“This is the catastrophe of water.”

The Catastrophe of Wind

The Buddha told the monks, “What is the catastrophe of wind? When the catastrophe of wind happens, the world’s people uphold the correct Dharma, have right view, don’t have wrong views, and cultivate the ten good deeds. After they cultivate the ten good deeds, there are people who attain the pure equanimity and mindfulness of the fourth dhyāna and leap up into the sky. Those people on the noble path, the heavenly path, and the path of Brahma call out from above: ‘Good people, [you should know] the happiness of the pure equanimity and mindfulness of the fourth dhyāna! The pure equanimity and mindfulness of the fourth dhyāna is happiness!’

“When the world’s people hear that voice, they look up and say to it, ‘Excellent, excellent! Please explain for us the path of the fourth dhyāna’s pure equanimity and mindfulness!’

“When the people in the sky hear that, they explain the path of the fourth dhyāna’s pure equanimity and mindfulness. When the world’s people hear that explanation, they cultivate the path of the fourth dhyāna, and they’re born in the Bṛhatphala Heaven when their bodies break up and their lives end.

“When sentient beings’ punishment in hell is finished and their lives end, they’re reborn among humans. They too cultivate the path of the fourth dhyāna, and they’re born in the Bṛhatphala Heaven when their bodies break up and their lives end. Sentient beings born as animals … hungry ghosts … asuras … four god kings … [Trāyastriṃśa gods … Yama gods … Tuṣita gods … Nirmāṇarati gods … Paranirmitavaśavartin gods … Brahma gods … Ābhāsvara gods] … Śubhakṛtsna gods are reborn as humans when their lives end. They too cultivate the path of the fourth dhyāna, and they’re born in the Bṛhatphala Heaven when their bodies break up and their lives end.

“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … the four god kings … Śubhakṛtsna Heaven is ended.

“As this happens, hell disappears first, and then animal births disappear after it. After animal births are gone, the hungry ghosts disappear. After the hungry ghosts are gone, the asuras disappear. After the asuras are gone, the four god kings disappear. After the four god kings are gone, the Trāyastriṃśa gods disappear. After the Trāyastriṃśa gods are gone, the Yama gods disappear. After the Yama gods are gone, the Tuṣita gods disappear. After the Tuṣita gods are gone, the Nirmāṇarati gods disappear. After the Nirmāṇarati gods are gone, the Paranirmitavaśavartin gods disappear. After the Paranirmitavaśavartin gods are gone, the Brahma gods disappear. After the Brahma gods are gone, then the Ābhāsvara gods disappear. After the Ābhāsvara gods are gone, the Bṛhatphala gods disappear. After the Bṛhatphala gods are gone, then humans disappear with none remaining. After humans are gone with none remaining, the world is destroyed when the catastrophe takes place.

“A long, long time after that, a gale rises called Great Saṅgha. It goes up to the Bṛhatphala Heaven and disperses in four directions. It blows on the Bṛhatphala Heaven’s palace and Ābhāsvara Heaven’s palace, causing those palaces to crash into each other. This pulverizes them to dust. Just as a strong man uses a pair of bronze hammers to smash something between them to pulverize it until nothing remains, those two palaces crashing into each other is likewise.

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

“After that, this wind blows on the Brahmakāyika Heaven’s palace and the Paranirmitavaśavartin Heaven’s palace, causing those palaces to crash into each other. This pulverizes them to dust until nothing remains. Just as a strong man uses a pair of bronze hammers to smash something between them to pulverize it until nothing remains, those two palaces crashing into each other is likewise.

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

“After that, this wind blows on the Nirmāṇarati Heaven’s palace and the Tuṣita Heaven’s palace, causing those palaces to crash the into each other. This pulverizes them to dust until nothing remains. Just as a strong man uses a pair of bronze hammers to smash something between them to pulverize it until nothing remains, those two palaces crashing into each other is likewise.

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

“After that, this wind blows the four continents, 80,000 islands, mountains, great mountains, and Sumeru the mountain king a hundred thousand yojanas up into the sky. The mountains collide and pulverize each other to dust. Like a strong man throwing a handful of chaff into the air, the four continents, Sumeru, and the mountains are all pulverized and scatter in the same way.

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

“After that, the wind blows the whole earth away. The water beneath the earth disappears, and then the air beneath the water disappears.

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

The Buddha told the monks, “The Śubhakṛtsna Heaven’s palace and Ābhāsvara Heaven’s palace crash into each other, and they’re pulverized to dust. Who would believe that? Only someone who witnessed it would, but how could anyone know about it? … Thus, the water beneath the earth disappears, and then the air beneath the water disappears. Who would believe that? Only someone who witnessed it would, but how could anyone know about it?

The Third Restoration of the World

“How is the world restored after the catastrophe of wind? A long, long time after that, a huge black cloud fills the sky up to the Bṛhatphala Heaven and releases a deluge. The raindrops are the size of cartwheels. This heavy rain lasts for countless hundreds of thousands of years. The water gradually accumulates [countless hundreds of thousands of yojanas high], reaching the Bṛhatphala Heaven.

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

“The water continues to subside countless hundreds of thousands of yojanas, and the Saṅgha wind rises. It blows the water and agitates it. The crashing of the waves is immense, and a mass of foam accumulates. The wind blows it off of the water and into the sky. It spontaneously hardens there, forming the Ābhāsvara Heaven’s palace. It has a mix of assorted colors made of the seven treasures … the ocean’s water has the single flavor of salty bitterness again as it did after the catastrophe of fire.

“This is the catastrophe of wind. These are the three catastrophes and three restorations.”

Chapter 10: War

Vemacitrin’s Bonds

The Buddha told the monks, “Once, the gods and asuras went to war. At the time, Śakra the Lord of Gods gave the Trāyastriṃśa gods this order: ‘All of you, go and do battle with them. If you are victorious, tie up the asura Vemacitrin with five bonds and bring him to the Sudharma Meeting Hall. I want to look at him.’ Accepting Lord Śakra’s instructions, the Trāyastriṃśa gods equipped themselves [with armor and weapons].

“The asura Vemacitrin gave the asuras this order: ‘All of you, go and do battle with them. If you are victorious, tie up Śakra the Lord of Gods with five bonds and bring him to the Saptaśirīṣa Meeting Hall. I want to look at him.’ Accepting the asura Vemacitrin’s instructions, the asuras equipped themselves [with armor and weapons].

“The hosts of gods and asuras then fought a battle. The gods were victorious, and the asuras retreated. The Trāyastriṃśa gods tied up the asura king with five bonds, brought him to the Sudharma Hall, and showed him to Lord Śakra.

“When the asura king saw the heavens, he was delighted, and an aspiration arose in him. He thought, ‘This place is supreme! Perhaps I will live here. How could I go back to the asura palace?’ When that thought occurred to him, he was freed from the five bonds and was presented with five delights. When the asura had the thought to return to his own palace, then the five bonds tied him back up, and the five delights left him.

“The bonds tying up the asura then became quite strong. The bonds that tie up Māra are even stronger than his was. Someone who posits a self is bound by Māra. Someone who doesn’t posit a self is freed from Māra’s bonds. The feeling of self is a bond. The feeling of craving is a bond.[n] ‘I will exist’ is a bond. ‘I will not exist’ is a bond. ‘I’ll have form’ is a bond. ‘I’ll have no form’ is a bond. ‘I’ll have form and no form’ is a bond. ‘I’ll have conception’ is a bond. ‘I’ll have no conception’ is a bond. ‘I’ll have conception and no conception’ is a bond. ‘Self’ is a great trouble, an abscess, and a thorn.

“Therefore, a noble disciple knows that ‘self’ is a great trouble, an abscess, and a thorn. They abandon the notions of self and cultivate selfless conduct. They regard that ‘self’ as a heavy burden, as reckless, and as existence.

“Something that has a self would be conditioned, and something that has no self would be conditioned. Something with form is conditioned, and something without form is conditioned. Something with and without form is conditioned. Something with conception is conditioned, and something without conception is conditioned. Something with and without conception is conditioned. Something that’s conditioned is a great trouble, an abscess, and a thorn. Therefore, a noble disciple abandons being conditioned and practices to be unconditioned.”

Śakra Tolerates Vemacitrin’s Insults

The Buddha told the monks, “Once, the gods and asuras went to war. At the time, Śakra the Lord of Gods gave the Trāyastriṃśa gods this order: ‘All of you, go and do battle with them. If we are victorious, tie up the asura Vemacitrin with five bonds and bring him to the Sudharma Meeting Hall. I want to look at him.’ Accepting Lord Śakra’s instructions, the Trāyastriṃśa gods equipped themselves [with armor and weapons].

“The asura Vemacitrin gave the asuras this order: ‘All of you, go and do battle with them. If you are victorious, tie up Śakra the Lord of Gods with five bonds and bring him to the Saptaśirīṣa Meeting Hall. I want to look at him.’ Accepting the asura Vemacitrin’s instructions, the asuras equipped themselves [with armor and weapons].

“The hosts of gods and asuras then fought a battle. The gods were victorious, and the asuras retreated. The Trāyastriṃśa gods tied up the asura king with five bonds, brought him to the Sudharma Hall, and showed him to Lord Śakra.

“Roaming the Sudharma Hall, the Asura King saw Lord Śakra from a distance and spoke harsh insults about his five bonds.

“The attendant to the Lord of Gods was in front of Śakra, and he spoke this verse:

“‘Is the Lord of Gods afraid?
He displays his own weakness
As ’Citrin insults him to his face.
He listens quietly to his harsh words.’

“Śakra the Lord of Gods also spoke in verse to answer his attendant:

“‘He has no great strength,
So I’m not afraid of him.
What wise man would
Argue with an ignorant person?’

“The attendant again spoke in verse to Lord Śakra:

“‘Don’t bow to that fool now;
He may become hard to bear after this!
You ought to whip him with a cane;
Make that fool admit his mistake!

“Lord Śakra replied to his attendant in verse:

“‘I always speak with the wise,
But I don’t argue with fools.
Fools are insulting, and the wise are silent;
Then they’re honestly defeated.’

“The attendant again spoke in verse to Lord Śakra:

“‘The god king remains silent
To avoid damaging his wise conduct,
But that stupid person
Will say the king is afraid of him.

The fool doesn’t assess himself
And thinks himself a match for the king.
He’d rush to a certain death,
While the king wants to retreat like a bull.’

“Lord Śakra again replied to his attendant in verse:

“‘That fool without knowledge or vision
May say I’m afraid of him.
I behold the supreme truth
That patient silence is what’s best.

Evil comes from evil;
Anger creates more anger.
Not being angry with anger
Is better than fighting.

A person has two purposes,
For himself and for others.
When people argue and have disputes,
The one who doesn’t respond is the winner.

A person has two purposes,
For himself and for others.
Seeing someone with no argument,
That person is taken for an idiot.

When a person has great power,
They tolerate someone without power.
This power is the best;
It’s the supreme tolerance.

A fool claims he has power,
But his power isn’t powerful.
The power of the Dharma’s tolerance
Is a power that cannot be thwarted.’”

The Buddha told the monks, “Was Śakra the Lord of Gods another person at the time? Don’t have this view. At that time, Śakra the Lord of Gods was me. I was cultivating tolerance and not behaving violently. I was constantly praising tolerant people. If some wise person wants to set out on my path, they should cultivate patient silence and not feel animosity.”

Defeating the Asuras with Gentle Words

The Buddha told the monks, “Once, the Trāyastriṃśa gods and the asuras went to war. Śakra the Lord of Gods said to the asura ’Citrin, ‘Friend, why are you equipped with weapons? Do you harbor ill-will and want to fight me? Now, I’ll have a discussion of doctrine with you to determine who wins and who loses.’

“That asura ’Citrin said to Lord Śakra, ‘Even if I did put down these weapons and stop to debate doctrine with you, who’d decide who won and who lost?’

Lord Śakra instructed him, ‘We will simply hold a discussion. Those who are wise in your host and in my host of gods will decide who wins and who loses.’

“The asura said to Lord Śakra, ‘You begin with a verse.’

“Lord Śakra replied, ‘You are the elder god. You should be the first to speak.’

“The asura ’Citrin then spoke a verse to Lord Śakra:

“‘Don’t bow to that fool now;
He may become hard to bear after this!
You ought to whip him with a cane;
Make that fool admit his mistake!

“After he said this verse, the host of asuras rejoiced and cheered, saying, ‘Excellent!’ The host of gods were silent and had nothing to say.

“The asura king said to Lord Śakra, ‘It’s your turn to speak a verse.’

“Lord Śakra then said to the asura in verse,

“‘I always speak with the wise,
But I don’t argue with fools.
Fools are insulting, and the wise are silent;
Then they’re honestly defeated.’

“After Lord Śakra spoke this verse, the Trāyastriṃśa gods rejoiced and cheered, saying, ‘Excellent!’ The host of asuras were silent and had nothing to say.

“Lord Śakra then said to the asura, ‘It’s your turn to speak a verse.’

“The asura again spoke in verse:

“‘The god king remains silent
To avoid damaging his wise conduct,
But that stupid person
Will say the king is afraid of him.

The fool doesn’t assess himself
And thinks himself a match for the king.
He’d rush to a certain death,
While the king wants to retreat like a bull.’

“After the asura king said these verses, the host of asuras celebrated, rejoiced, and cheered, saying, ‘Excellent!’ The host of Trāyastriṃśa gods were silent and had nothing to say.

“The king of asuras then said to Lord Śakra, ‘It’s your turn to speak a verse.’

“Śakra the Lord of Gods then spoke these verses for the asura:

“‘That fool without knowledge or vision
May say I’m afraid of him.
I behold the supreme truth
That patient silence is what’s best.

Evil comes from evil;
Anger creates more anger.
Not being angry with anger
Is better than fighting.

A person has two purposes,
For himself and for others.
When people argue and have disputes,
The one who doesn’t respond is the winner.

A person has two purposes,
For himself and for others.
Seeing someone with no argument,
That person is taken for an idiot.

When a person has great power,
They tolerate someone without power.
This power is the best;
It’s the supreme tolerance.

A fool claims he has power,
But his power isn’t powerful.
The power of the Dharma’s tolerance
Is a power that cannot be thwarted.’”

“After Śakra the Lord of Gods had spoken these verses, the host of Trāyastriṃśa gods celebrated, rejoiced, and cheered, saying, ‘Excellent!’ The host of asuras were silent and had nothing to say.

“The host of gods and host of asuras both withdrew a short distance and said to each other, ‘The asura king’s verses were an assault, like drawing a sword on an opponent. They create the root of conflict, increase the bond of anger, and establish the source of the three existences. Śakra the Lord of Gods’ verses attack no one, like not drawing a sword against an opponent. They don’t create conflict, don’t increase the bond of anger, and put an end to the source for the three existences. What the Lord of Gods has said is good, and what the asura has said is not good. The gods are the winners, and the asuras are the losers!’”

The Buddha told the monks, “Was Śakra the Lord of Gods another person at the time? Don’t have this view. Why is that? [Śakra the Lord of Gods] was me. That time, I defeated the host of asuras with gentle words.”

Defeating the Asuras with Compassion

The Buddha told the monks, “Once, the gods and asuras again went to war. That time, the asuras were the victors, and the gods weren’t their equal.

“Śakra the Lord of Gods road a thousand-spoked treasure chariot as he fled in terror. In the middle of the road, he saw a nest in a sal tree, and a pair of chicks was in the nest. He told his driver in verse:

“‘That tree with two birds in it,
You should steer the chariot around it.
Even if it means injuring me,
Don’t injure those two birds!’

“Hearing Lord Śakra’s verse, his driver immediately steered the chariot to avoid the birds. The chariot then was headed toward the asuras, and the host of asuras saw his treasure chariot turning around in the distance. Those soldiers then said to each other, ‘Śakra the Lord of Gods is headed towards us in a thousand-spoked treasure chariot! He must want to come back and fight us! How could that be!?’ The host of asuras then were routed. The gods won a victory, and the asuras retreated.”

The Buddha told the monks, “Was Lord Śakra another person at the time? Don’t have that view. Why is that? [Śakra the Lord of Gods] was me. That time, I was engendering compassion for sentient beings. Monks, you’ve left home to cultivate the path in my teaching. You ought to engender compassion and sympathy for all beings.”

Śakra’s Victory Hall

The Buddha told the monks, “Once, the gods and asuras went to war. That time, the gods were the victors, and the asuras retreated. Śakra the Lord of Gods returned to his palace after that victory and built a hall that he named Supremacy. It was a hundred yojanas long from east to west, and sixty yojanas wide from north to south. That hall had a hundred rooms, and the rooms had seven curtained balconies. There were seven beautiful women on each balcony, and each beautiful woman had seven servants. Śakra the Lord of Gods didn’t withhold from those beautiful women any supplies of clothing, meals, or ornaments. He received these fortunes as a result of his past deeds. Being victorious in battle against the asuras, he rejoiced and built this hall, so it was called the Hall of Supremacy. No other hall was comparable to it in a thousand worlds, so it was called Supremacy.”

Desire Is the Cause of Warfare

The Buddha told the monks, “Once the Asura [King Rāhu] thought to himself, ‘I have great authority, and my miraculous powers aren’t few, but the Trāyastriṃśa, sun, and moon gods are always in the sky roam around my summit freely. Now, I think I’ll take the sun and the moon and make them into earrings so I could travel freely!’

“The Asura King’s anger flared, and he thought about the asura *Prahata. The asura *Prahata then thought to himself, ‘The Asura King is thinking of me now! We should quickly get ready!’ He ordered those to his right and left to equip themselves with weapons. He then rode a treasure chariot to the Asura King while surrounded by a countless host of asuras. He went before the Asura King and then stood to one side.

“The [Asura] King also thought about the asura Śambara. The asura Śambara then thought to himself, ‘The [Asura] King is thinking of me now! We should quickly get ready!’ He ordered those to his right and left to equip themselves with weapons. He then rode a treasure chariot to the Asura King while surrounded by a countless host of asuras. He went before the Asura King and then stood to one side.

“The [Asura] King also thought about the asura Vemacitrin. The asura Vemacitrin then thought to himself, ‘The [Asura] King is thinking of me now! We should quickly get ready!’ He ordered those to his right and left to equip themselves with weapons. He then rode a treasure chariot to the Asura King while surrounded by a countless host of asuras. He went before the [Asura] King and then stood to one side.

“The [Asura] King also thought of the great minister of asuras. The great minister of asuras thought to himself, ‘The [Asura] King is thinking of me now! We should quickly get ready!’ He ordered those to his right and left to equip themselves with weapons. He then rode a treasure chariot to the Asura King while surrounded by a countless host of asuras. He went before the [Asura] King and then stood to one side.

“The [Asura] King also thought of the lesser asuras. The lesser asuras then thought to themselves, ‘The [Asura] King is thinking of me now! We should quickly get ready!’ They got ready and equipped themselves with weapons. They then went to the Asura King with countless other asuras. They went before the [Asura] King and then stood to one side.

“The Asura King Rāhu then got himself ready, donning treasure armor. He rode a treasure chariot while surrounded by countless hundreds of thousands of asuras equipped with weapons and armor. He headed out to the frontier to make war on the gods.

“The Nāga Kings Nanda and Upananda coiled their bodies around Mount Sumeru seven times and shook the mountains and valleys. Fine clouds spread out and released a misting rain. They smacked the ocean’s surface with their tails, which stirred up waves that reached the summit of Mount Sumeru.

“The Trāyastriṃśa gods then had this thought, ‘Now, these fine clouds have spread out and released a misting rain … stirred up waves that reach up to here. The asuras must be coming to make war on us; that’s the reason for these strange signs!’

“An army of countless millions of nāga warriors were in the ocean, too. They were armed with lances, bows and arrows, and swords, and they wore heavy treasure armor. Being well equipped with such weapons, they opposed the asuras and fought them. Sometimes the host of nāgas were victorious and chased the asuras back to their palace. Sometimes the host of nāgas retreated, and the nāgas couldn’t return to their palace. Instead, they would run to the Karoṭapāṇi yakṣa spirits and tell them, ‘The host of asuras are about to attack the gods. We tried to oppose them, but they just defeated us. You should arm yourselves, muster your strength, and go to battle with them!’

“When the yakṣa spirits heard this from the nāgas, they readied themselves, taking up weapons and donning heavy treasure armor. They then went with that host of nāgas to fight the asuras. If they won the battle, they would chase the asuras back to their palace. If they weren’t their equals, they wouldn’t return to their own palace. Instead, they would run to the realm of the Mālādhāra yakṣa spirits and tell them, ‘The host of asuras are about to attack the gods. We tried to oppose them, but they just defeated us. You should arm yourselves, muster your strength, and go to battle with them!’

“When the Mālādhāra yakṣa spirits heard this from the nāgas, they readied themselves, taking up weapons and donning heavy treasure armor. They mustered their strength and fought the asuras. If they won the battle, they would chase the asuras back to their palace. If they weren’t their equals, they wouldn’t return to their own palace. Instead, they would run to the realm of the Sadāmattā yakṣa spirits and tell them, ‘The host of asuras are about to attack the gods. We tried to oppose them, but they just defeated us. You should arm yourselves, muster your strength, and go to battle with them!’

“When the Sadāmattā yakṣa spirits heard this, they readied themselves, taking up weapons and donning heavy treasure armor. They mustered their strength and fought the asuras. If they won the battle, they would chase the asuras back to their palace. If they weren’t their equals, they wouldn’t return to their own palace. Instead, they would run to the four god kings and tell them, ‘The host of asuras are about to attack the gods. We tried to oppose them, but they just defeated us. You should arm yourselves, muster your strength, and go to battle with them!’

“When the four god kings heard this, they readied themselves, taking up weapons and donning heavy treasure armor. They mustered their strength and fought the asuras. If they won the battle, they would chase the asuras back to their palace. If they weren’t their equals, they wouldn’t return to their own palace. Instead, the four god kings went to the Sudharma Meeting Hall to tell Lord Śakra and the Trāyastriṃśa gods, ‘The host of asuras are about to attack the gods. We tried to oppose them, but they just defeated us. You should arm yourselves, muster your strength, and go to battle with them!’

“Lord Śakra then would give one of his attendant gods this order: ‘Memorize my words and relay them to the Yama gods, Tuṣita gods, Nirmāṇarati gods, and Paranirmitavaśavartin gods: “The Asura King and his countless host are coming to do battle with us. The gods should get ready and arm themselves. Help us fight them!”’

“That attendant god accepted Śakra’s instruction and went to the Yama Heaven … Paranirmitavaśavartin Heaven with Lord Śakra’s message, telling them, ‘The Asura King and his countless host are coming to do battle with us. The gods should get ready and arm yourselves. Help us fight them!’

“When the Yama gods heard this, they readied themselves, taking up weapons and donning heavy treasure armor. They rode treasure chariots while surrounded by a host of countless hundreds of thousands of millions of gods and took their positions on the east side of Mount Sumeru.

“When the Tuṣita gods heard this, they readied themselves, taking up weapons and donning heavy treasure armor. They rode treasure chariots while surrounded by a host of countless hundreds of thousands of millions of gods and took their positions on the south side of Mount Sumeru.

“When the Nirmāṇarati gods heard this, they readied themselves, [taking up weapons and donning heavy treasure armor. They rode treasure chariots while surrounded by a host of countless hundreds of thousands of millions of gods] and took their positions on the west side of Mount Sumeru.

“When the Paranirmitavaśavartin gods heard this, they readied themselves, [taking up weapons and donning heavy treasure armor. They rode treasure chariots while surrounded by a host of countless hundreds of thousands of millions of gods] and took their positions on the north side of Mount Sumeru.

“Lord Śakra also thought of the thirty-three gods of the Trāyastriṃśa Heaven. Those thirty-three Trāyastriṃśa Heaven gods then thought, ‘Lord Śakra is thinking of me now! We should quickly get ready!’ They then ordered those to their right and left to equip themselves with weapons. They rode treasure chariots to Lord Śakra while surrounded by countless millions of gods. They went before Lord Śakra and then stood to one side.

“Lord Śakra also thought of the remaining gods of the Trāyastriṃśa Heaven. Those remaining gods then thought, ‘Lord Śakra is thinking of me now! We should quickly get ready!’ They ordered those to their right and left to equip themselves with weapons. They rode treasure chariots to Lord Śakra while surrounded by countless millions of gods. They went before Lord Śakra and then stood to one side.

“Lord Śakra also thought of the Viśvakarma yakṣa spirits. Those Viśvakarma yakṣa spirits then thought, ‘Lord Śakra is thinking of me now! We should quickly get ready!’ They ordered those to their right and left to equip themselves with weapons. They rode treasure chariots to Lord Śakra while surrounded by countless thousands of yakṣas. They went before Lord Śakra and then stood [to one side].

“Lord Śakra also thought of Nāga King Supratiṣṭhita. Nāga King Supratiṣṭhita then thought, ‘Lord Śakra is thinking of me now! I should go now.’ He then went to stand before Lord Śakra.

“Lord Śakra then got himself ready, equipping weapons and donning treasure armor. Riding on the crown of Nāga King Supratiṣṭhita’s head while surrounded by countless gods and yakṣas, and he left his heavenly palace to do battle with the asuras.

“They were equipped with spears, swords, pikes, bows and arrows, axes, hatchets, spinning discs, and snares. Their weapons and armor were made of the seven treasures. When they hit the asuras with their sharp swords, they only touched the asuras without injuring them.

“The host of asuras were armed with swords, pikes, bows and arrows, axes, hatchets, spinning discs, and snares made of the seven treasures. When they hit the gods with their sharp swords, they only touched the gods without injuring them. Thus, the gods and asuras of the desire realm fight with each other. Desire is the cause of it.”

Chapter 11: Three Interim Eons

The Buddha told the monks, “There are three interim eons. What are the three? The first is called the eon of warfare, the second is called the eon of famine, and the third is called the eon of plague.

The Eon of Warfare

“What is the eon of warfare? The people of this world originally lived for 40,000 years. After that, their life spans were reduced to 20,000 years. After that, their life spans were reduced further to 10,000 years. Their life spans became 1,000 years … 500 years … 300 years … 200 years until today when few people live for more than 100 years, and many live for less. After that, people’s life spans are reduced to ten years. At that point, woman are married at five months old.

“In that time, there are delicious flavors in the world such as those of ghee, honey, rock honey, and black rock honey. These delicious flavors naturally disappear, the five grains stop growing, and only weeds and grass remain. In that time, superior clothing made of twilled silk, plain silk, cotton, and linen is no more. There’s only crudely woven grass clothing.

“In that time, brambles, biting insects, scorpions, vipers, and venomous creatures appear all over the land. Gold, silver, beryl, and the rest of the seven treasures naturally disappear from the land. It’s filled with just rocks, sand, and rubbish.

“In that time, sentient beings just increasingly do the ten bad deeds, and the names of the ten good deeds aren’t heard anymore. Without names for good deeds, how could anyone practice them?

“People then who aren’t dutiful to their parents, don’t respect their elders, and do evil are given offerings, and people respect and serve them. It’s just as today when people who are dutiful to their parents, respectful to their elders, and do good are given offerings, and people respect and serve them. Those people do evil and get offerings in the same way. When their lives end, they fall to animal births, just as people today [who are respected] are born up in heaven.

“In that time, people look at each other harboring malice, wishing only to kill each other. They’re like hunters who see a herd of deer and want only to kill them. They don’t have a single good thought. Those people are like that. They want only to kill each other and don’t have a single good thought.

“In that time, the land consists of gully streams, river valleys, mountain precipices, and hills. There’s not a single level plain. People travel in fear, worrying with their hair standing on end.

“The eon of warfare takes place in seven days. People pick up grass, wood, bricks, and stones, and they turn into swords in their hands. The swords have sharp edges, being suitable for cutting anything. They then take turns hurting each other.

“When intelligent people see people hurting each other with swords, they flee in terror. They go into mountain forests and caves where no one else lives and hide there for seven days. They think and say to each other, ‘I won’t hurt anyone! Let no one hurt me!’ Those people stay alive during those seven days by eating grass, wood, and roots. After seven days have passed, they come back out of the mountain forests.

“At that point, someone else spots them and rejoices. They say, ‘I see someone now who’s alive! I see someone now who’s alive!’ Like a parent recognizing a child whom they haven’t seen for a long time, they rejoice and celebrate, unable to control themselves. That person is likewise. They rejoice and celebrate, being unable to control themselves.

“Those people cry and lament to each other for seven days. Then, they cheer each other up for seven days, rejoicing and congratulating each other.

“After their bodies break up and their lives end, those people fall to hell. Why is that? They had always harbored anger and malice toward each other, so it was because of their lack of humanity. This is eon of warfare.”

The Eon of Famine

The Buddha told the monks, “What is the eon of famine? In that time, people often behave contrary to the Dharma. Deluded by wrong views, they commit the ten bad deeds. Because they do evil, no rain falls from the heavens. The hundred grasses wither and die, and the five grains aren’t harvested, only stalks and straw.

“What is the famine? In that time, the people sweep up grain from fields, markets, roads, and garbage dumps to keep themselves alive. This is the famine.

“Again, during the famine, people go to shops, butchers, and cemetery grounds. They dig up bones and make broth from them that they drink to survive. This is the white bone famine.

“Again, during the eon of famine, the five grains become grass and trees when people plant them. The people then pick flowers and make broth from them to drink.

“Again, during the famine, plant and tree flowers fall and cover the land. People sweep the flowers up and cook them to survive. This is the grass and tree famine.

“In that time, sentient beings fall to the hungry ghosts when their bodies break up and their lives end. Why is that? It’s because those people always harbored greediness during the eon of famine. Having no focus on generosity, they are unwilling to share [their food] and aren’t mindful of other people’s hardships. This is the eon of famine.”

The Eon of Plague

The Buddha told the monks, “What is the eon of plague? In that time, the world’s people cultivate the correct Dharma, have right view, don’t have deluded views, and perfect the ten good deeds. A yakṣa spirit comes from another world, and the yakṣa spirits in this world are reckless and lustful, so they can’t protect the people here. The yakṣa spirit from another world then attacks and disturbs this world’s people. It hits, whips, and steals their vitality. Disturbing people’s minds, it drives and threatens them as it leads them away.

“It’s like when a king orders his generals to defend the country, and bandits come from another direction to attack. Those reckless people attack country’s villages. This is likewise. A yakṣa spirit from another world captures the people here by hitting and whipping them. It steals their vitality, driving and threatening them as it leads them away.”

The Buddha told the monks, “Even if the yakṣa spirits of this world aren’t reckless and lustful, the yakṣa that comes from another world is powerful. The yakṣas of this world are afraid of it and run away. That great yakṣa spirit then attacks and disturbs people. It hits and whips them, stealing their vitality. It then kills them and leaves.

“It’s like when a king or a king’s great minister sends his generals to protect the people, and the generals are careful and not reckless at all. Barbarian generals come from another direction with large armies to destroy their cities and towns, looting the people’s possessions. This is likewise. Even when the yakṣa spirits in this world aren’t reckless and lustful, the yakṣa from another world has great power. The yakṣa spirits here are afraid of it and run away. That great yakṣa spirit then attacks and disturbs people. It hits and whips them, stealing their vitality. It then kills them and leaves.

“During the eon of plague, people are born up in heaven when their bodies break up and their lives end. Why is that? It’s because people in that time are kind to each other. They take turns asking, ‘Are you sick? Are you in good health?’ For this reason, they are born up in heaven. Therefore, this is called the eon of plague.

“These are the three medium eons.”

Chapter 12: The Origins of the World

The Repopulation of the World

The Buddha told the monks, “After the catastrophe of fire has passed and the earth and heavens of this world are about to reform, the remaining sentient beings’ merits, actions, and lives come to an end. At the end of their lives in the Ābhāsvara Heaven, they are born into an empty Brahma abode. Their minds are stained by attachment to the place. Delighted by that abode, they wish other sentient beings would be born there with them. After they make that wish, the merits, actions, and lives of other sentient beings come to an end. When their bodies break up and their lives end in the Ābhāsvara Heaven, they’re born in that empty Brahma abode.

“The first being born in the Brahma Heaven thinks to himself, ‘I am the Brahma King, the Great Brahma Heaven King! I have no creator, I’ve spontaneously come to be, and I’m subject to no one. I’m the highest sovereign of a thousand worlds, skilled in various meanings, my wealth is bountiful, and I’m the creator of all things. I’m both father and mother to all sentient beings.’

“After that, the Brahma gods who arrive after him also think, ‘He’s the first Brahma god, the Brahma King, the Great Brahma Heaven King. He spontaneously came to be, and he’s subject to no one. He’s the highest sovereign of a thousand worlds, skilled in various meanings, his wealth is bountiful, and he’s the creator of all things. He’s both father and mother to all sentient beings. We’ve come to exist from him.’ That Brahma Heaven King looked handsome and young, always like a youth. Therefore, that Brahma god was named Kumāra.

“At a certain point, this world is restored again. The sentient beings that were born in the Ābhāsvara Heaven are numerous. Born here spontaneously, they’re nourished by joy. Their bodies glow with their own light, and they have the miraculous ability to fly. Their happiness has no obstacle, and their life spans are very long.

“After that, the world forms a great body of water that fills up every place. The world then is under a great darkness. There’s no sun, moon, stars, nor day and night. There’s no way to count the years, months, or the four seasons.

“Some time after that, the world again changes. The merits, actions, and lives of more sentient beings in the Ābhāsvara Heaven come to an end, and they are born here when their lives end. All are born here spontaneously, and they are nourished by joy. Their bodies glow with their own light, and they have the miraculous ability to fly. Their happiness has no obstacles, and their life spans are very long.

“In that time, there’s no male or female, noble or ignoble, high or low, or beings with different names. That host is born together in the world, so they are called ‘host born.’

“At that point, the Earth has a spontaneously produced flavor of earth, which solidifies into earth that’s like ghee. When that flavor of earth is produced, it’s likewise. It’s like butter that tastes as sweet as honey.

“After that, the sentient beings use their hands to taste what flavor it has. With the first taste, they realize they like it, and then they become attached to tasting it. Thus, they each take turns tasting it without stopping, and then they go after it greedily. They scoop it up with their hands and form it into lumps to eat, and they don’t stop eating it. Other sentient beings see this and emulate them, eating it and not stopping.

“The bodies of these sentient beings become rough, and their glow gradually disappears. They no longer have the miraculous ability to fly, either. At that point, there has yet to be a sun or moon, so when the glow of the sentient beings goes out, the world is plunged into a darkness that’s no different than before.

The Sun

“A long, long time after that, a windstorm blows on the ocean’s water, which is 84,000 yojanas deep. It divides into two whirlwinds that grab the palace hall of the sun and place it half as high as Mount Sumeru, where it takes up the sun’s orbit. It rises in the east and sets in the west, revolving around the world.

“When a second sun palace rises in the east and sets in the west, the sentient beings there say, ‘This must be the sun from yesterday.’

“Others say, ‘It’s not the one from yesterday.’

“A third sun palace circles Mount Sumeru, rising in the east and setting in the west. Then, the sentient beings say, ‘That’s definitely the same sun.’ The word ‘sun’ means the first cause of illumination; therefore, it’s called the sun. ‘Sun’ also has two meanings. The first is to abide at a constant frequency, and the second is a palace hall.

“The palace hall’s four sides are round because they’re seen from far away. It’s made of heavenly gold mixed with crystal that’s neither cold nor hot. Two-thirds of it is pure and unadulterated heavenly gold, inside and out, and its light shines far away. A third of it is pure and unadulterated crystal, inside and out, and its light shines far away. The sun palace is fifty-one yojanas across, and the palace walls are made of a mineral that’s as light as oak or pine wood.

“That palace has seven walls, seven balustrades, seven nettings, seven treasure bells, and seven rows of trees encircling it with decorations made of the seven treasures.

“The gold walls have silver gates, and the silver walls have gold gates. The beryl walls have crystal gates, and the crystal walls have beryl gates. The ruby walls have emerald gates, and the emerald walls have ruby gates. The coral walls have gates made of many treasures.

“Those balustrades have gold balusters and silver rails, silver balusters and gold rails, crystal balusters and beryl rails, beryl balusters and crystal rails, ruby balusters and emerald rails, emerald balusters and ruby rails, and coral balusters with rails made of many treasures.

“The gold nettings have silver bells, and the silver nettings have gold bells. The beryl nettings have crystal bells, and the crystal nettings have beryl bells. The ruby nettings have emerald bells, and the emerald nettings have ruby bells. The coral nettings have bells made of many treasures.

“The gold trees have silver leaves, flowers, and fruit. The silver trees have gold leaves, flowers, and fruit. The beryl trees have crystal [leaves], flowers, and fruit. The crystal trees have beryl [leaves], flowers, and fruit. The ruby trees have emerald [leaves], flowers, and fruit. The emerald trees have ruby [leaves], flowers, and fruit. The coral trees have [leaves], flowers, and fruit made of many treasures.

“The palace walls have four gates. The gates have seven stair steps, and they’re encircled by balustrades, towers, terraces, forest parks, and lakes alongside each other in that order. Myriad treasure flowers grow in rows along with a variety of fruit trees with flowers and leaves of assorted colors. The fragrance of the trees is sweet-smelling and spreads far away in all directions. Flocks of various birds sing to each other peacefully.

“There are five winds that hold the sun palace up. First is the holding wind, second is the sustaining wind, third is the receiving wind, fourth is the turning wind, and fifth is the controlling wind.

“The sun god stands in his correct hall, which is made of pure gold and sixteen yojanas tall. The hall has four doors with balustrades encircling it. The sun god’s throne is a half yojana across, made of the seven treasures, and pure and soft as heavenly cloth. The sun god’s own body emits light that shines on his golden hall. The golden hall’s light then shines on the sun palace, and the sun palace’s light shines on the four continents.

“The sun god lives for 500 heavenly years, and his descendants who succeed him are no different. His palace is indestructible until it ends after one eon.

“As the sun palace moves, the sun god has no notion of that motion. He says, ‘Walking or standing still, I’m always enjoying myself with the five desires.’ As the sun palace moves, countless hundreds of thousands of great gods and spirits are ahead of it leading the way. They do so gladly without tiring of it, being delighted by its speed. This is the reason the sun god is named ‘Quickness.’

“The sun god’s body emits 1,000 rays of light. 500 rays shine downwards and 500 rays shine horizontally. As a result of the virtue of his past deeds, he has 1,000 rays of light. Therefore, the sun god is called ‘1,000 Rays of Light.’

“What are the virtues of his past deeds? Sometimes, a person gives offerings to ascetics and priests and gives aid to the poor. He gives gifts of meals, clothing, medicine, horses and elephants, vehicles, housing, lamps, and candles. When he distributes such things, he does so according to what’s needed and doesn’t go contrary to people’s wishes. He supports noble people who observe the precepts.

“As a result these diverse and countless causes of Dharma joy and light, his heart is good, and he’s joyful. He’s like a water-anointed king who has just ascended to the throne. His heart is good, and he’s joyful in the same way. When his body breaks up and his life ends, he becomes the sun god and attains the sun palace hall because of these circumstances. Because he possesses 1,000 rays of light, these are said to be the good deeds that obtain 1,000 rays of light.

“Again, what’s called the past deeds of light? Some people don’t kill beings, don’t steal, don’t engage in sexual misconduct, don’t speak duplicitously, harshly, falsely, or frivolously, aren’t greedy or hateful, and don’t have wrong views. Because of these circumstances, their hearts are good, and they’re joyful. It’s like a major crossroads with a large bathing pool that’s clear and unpolluted. People traveling from far away are exhausted, hot, and thirsty when they arrive at the pool. They go in to bathe and refresh themselves, rejoicing and delighting in it. Those ten good deeds make their hearts good, and they’re joyful in the same way. When such people’s bodies break up and their lives end, they become the sun god. Dwelling in the sun palace, they possess 1,000 rays of light. For these reasons, [these deeds] are called good deeds of light.

“Again, what is the reason for called them ‘[good deeds of] 1,000 rays of light’? Some people don’t kill, don’t steal, don’t engage in sex, don’t lie, and don’t drink alcohol. Because of these causes, their hearts are good, and they’re joyful. When their bodies break up and their lives end, they become the sun god. Dwelling in the sun palace, they possess 1,000 rays of light. For these reasons, they are called the good deeds of 1,000 rays of light.

“Sixty kṣaṇas are called a lava. Thirty lavas are called a muhūrta. A hundred muhūrtas are called an upamā. The sun palace moves south for six months. The sun moves fifteen kilometers to the south, not going beyond Jambudvīpa. The sun travels north in the same way.

Ten Reasons Sunlight Is Hot

“What are the reasons for sunlight to be hot? There are ten causes for this. What are the ten? First, Mount Khadiraka outside of Mount Sumeru is 42,000 yojanas tall and 42,000 yojanas across. Its bounds are measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is one reason for sunlight to be hot.

“Second, Mount Īśādāra outside of Mount Khadiraka is 21,000 yojanas tall and 21,000 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the second reason for sunlight to be hot.

“Third, Mount Yugandhara outside of Mount Īśādāra is 12,000 yojanas tall and 12,000 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the third reason for sunlight to be hot.

“Fourth, Mount Sudarśana outside of Mount Yugandhara is 6,000 yojanas tall and 6,000 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the fourth reason for sunlight to be hot.

“Fifth, Mount Aśvakarṇa outside of Mount Sudarśana is 3,000 yojanas tall and 3,000 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the fifth reason for sunlight to be hot.

“Sixth, Mount Nimindhara outside of Mount Aśvakarṇa is 1,200 yojanas tall and 1,200 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the sixth reason for sunlight to be hot.

“Seventh, Mount Vinitaka outside of Mount Nimindhara is 600 yojanas tall and 600 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the seventh reason for sunlight to be hot.

“Eighth, Mount Cakravāḍa outside of Mount Vinitaka is 300 yojanas tall and 300 yojanas across. Its circumference is measureless, and it’s made of the seven treasures. The sun’s light shines on that mountain, and it creates heat when they come into contact. This is the seventh reason for sunlight to be hot.

“Furthermore, 10,000 yojanas above, there’s a heavenly palace called the stellar constellations that’s made of crystal. The sun’s light shines on that palace, and it creates heat when they come into contact. This is the ninth reason for sunlight to be hot.

“Furthermore, the sun palace’s light shines on the earth, and it creates heat when they come into contact. This is the tenth reason for sunlight to be hot.”

The Bhagavān then spoke in verse:

“For these ten reasons,
The sun is called a thousand lights.
It’s light is fiery and hot,
As described by the Buddha sun.”

Thirteen Reasons for Cold Weather in Sunlight

The Buddha told the monks, “Why is the sun palace cold and distant during winter, and the weather is freezing even with light? There are thirteen reasons that it’s freezing even with light. What are the thirteen? First, there’s a lake between Mount Sumeru and Mount Khadiraka that’s 84,000 yojanas wide. Its circumference is measureless, and various flowers grow in its water, such as utpala, kumuda, padma, puṇḍarīka, and sugandha flowers. When the sun’s light shines on it, it becomes cold on contact. This is the first reason for sunlight to be cold.

“Second, there’s a lake between Mount Khadiraka and Mount Īśādāra that’s 42,000 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the second reason for sunlight to be cold.

“Third, there’s a lake between Mount Īśādāra and Mount Yugandhara that’s 21,000 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the third reason for sunlight to be cold.

“Fourth, there’s a lake between Mount Sudarśana and Mount Yugandhara that’s 12,000 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the fourth reason for sunlight to be cold.

“Fifth, there’s a lake between Mount Sudarśana and Mount Aśvakarṇa that’s 6,000 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the fifth reason for sunlight to be cold.

“Sixth, there’s a lake between Mount Aśvakarṇa and Mount Nimindhara that’s 1,200 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the sixth reason for sunlight to be cold.

“[Seventh,] there’s a lake between Mount Nimindhara and Mount Vinitaka that’s 600 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the seventh reason for sunlight to be cold.

“[Eighth,] there’s a lake between Mount Vinitaka and Mount Cakravāḍa that’s 300 yojanas wide. Its circumference is measureless, and various flowers grow in its water … When the sun’s light shines on it, it becomes cold on contact. This is the eighth reason for sunlight to be cold.

“Furthermore, the sun’s light shines on the ocean, rivers, and streams here in Jambudvīpa, and it becomes cold on contact. This is the ninth reason for sunlight to be cold.

“Furthermore, the sun’s light shines on a few rivers in the lands of Jambudvīpa and many rivers in the lands of Godānīya, and it becomes cold on contact. This is the tenth reason for sunlight to be cold.

“[Furthermore,] the sun’s light shines on a few rivers in Godānīya and many rivers in Pūrvavideha, and it becomes cold on contact. This is the eleventh reason for sunlight to be cold.

“[Furthermore,] the sun’s light shines on a few rivers in Pūrvavideha and many rivers in Uttarakuru, and it becomes cold on contact. This is the twelfth reason for sunlight to be cold.

“[Furthermore,] the sun palace’s light shines on the great ocean’s water, and it becomes cold on contact. This is the thirteenth reason for sunlight to be cold.”

The Buddha then spoke in verse:

“For these thirteen reasons,
The sun is called a thousand lights.
Its light is refreshing and cool,
As described by the Buddha sun.”

The Moon

The Buddha told the monks, “There are times when the moon palace’s round form waxes and wanes, and its light decreases and disappears. Therefore, the moon palace is named for its reduction. ‘Moon’ has two meanings. The first is to abide in eternal liberation. The second is the palace hall.

“It’s round because it’s seen from far away in all four directions. It’s made of heavenly silver and beryl that’s neither cold nor hot. Two-thirds of it is pure and unadulterated heavenly silver, inside and out, and it’s light shines far away. One-third of it is pure and unadulterated beryl, inside and out, and its light shines far away.

“The moon palace is forty-nine yojanas across. The palace’s walls are a mineral that’s light as oak or pine wood. The palace has seven walls, seven balustrades, seven nettings, seven treasure bells, and seven rows of trees encircling it with decorations made of seven treasures … and countless birds sing to each other peacefully.

“There are five winds that hold the moon palace up. First is the holding wind, second is the sustaining wind, third is the receiving wind, fourth is the turning wind, and fifth is the controlling wind.

“The moon god stands in his correct hall, which is made of beryl and sixteen yojanas tall. That hall has four doors with balustrades encircling it. The moon god’s throne is a half yojanas across, made of the seven treasures, and pure and as soft as heavenly cloth. The moon god’s own body emits light that shines on his beryl hall. The beryl hall’s light then shines on the moon palace, and the moon palace’s light shines on the four continents.

“The moon god lives for 500 heavenly years, and his descendants who succeed him are no different. His palace is indestructible until it ends after one eon.

“As the moon palace moves, the moon god has no notion of that motion. He says, ‘Walking or standing still, I’m always enjoying myself with the five desires.’ As the moon palace moves, countless hundreds of thousands of great gods and spirits are ahead of it leading the way. They do so gladly without tiring of it, being delighted by its speed. This is the reason the moon god is called ‘Quickness.’

“The moon god’s body emits 1,000 rays of light. 500 rays shine downwards and 500 rays shine horizontally. As a result of the virtue of his past deeds, he has 1,000 rays of light. Therefore, the moon god is called ‘1,000 Rays of Light.’

“What are the virtues of his past deeds? Sometimes, a worldly person gives offerings to ascetics and priests and gives aid to the poor. He gives gifts of meals, clothing, medicine, horses and elephants, vehicles, housing, lamps, and candles. When he distributes such things, he does so according to what’s needed and doesn’t go contrary to people’s wishes. He supports noble people who observe the precepts.

“As a result these diverse and countless causes of Dharma joy and light, his heart is good, and he’s joyful. He’s like a water-anointed king who has just ascended to the throne. His heart is good, and he’s joyful in the same way. When his body breaks up and his life ends, he becomes the moon god and attains the moon palace hall because of these circumstances. Because he possesses 1,000 rays of light, these are said to be the good deeds that obtain 1,000 rays of light.

“Again, what are called the deeds of 1,000 rays of light? Some worldly people don’t kill beings, don’t steal, don’t engage in sexual misconduct, don’t speak duplicitously, harshly, falsely, or frivolously, aren’t greedy or hateful, and don’t have wrong views. Because of these circumstances, their hearts are good, and they’re joyful. It’s like a major crossroads with a large bathing pool that’s clear and unpolluted. People traveling from far away are exhausted, hot, and thirsty when they arrive at the pool. They go in to bathe and refresh themselves, rejoicing and delighting in it. Those ten good deeds make their hearts good, and they’re joyful in the same way. When such people’s bodies break up and their lives end, they become the moon god. Dwelling in the moon palace, they possess 1,000 rays of light. For these reasons, [these deeds] are called good deeds of 1,000 rays of light.

“Again, what are the causes for obtaining 1,000 rays of light? Some worldly people don’t kill, don’t steal, don’t engage in sex, don’t lie, and don’t drink alcohol. Because of these causes, their hearts are good, and they’re joyful. When their bodies break up and their lives end, they become the moon god. Dwelling in the moon palace, they possess 1,000 rays of light. For these reasons, they are called the good deeds of 1,000 rays of light.

“Sixty kṣaṇas are called a lava. Thirty lavas are called a muhūrta. A hundred muhūrtas are called an upamā. The sun palace moves south for six months. The sun moves fifteen kilometers to the south, not going beyond Jambudvīpa. The moon palace then moves south for half a year, not going beyond Jambudvīpa. The moon travels north in the same way.

The Waxing and Waning of the Moon

“What’s the reason the moon palace gradually decreases and disappears? There are three causes for the moon palace to decrease and disappear. First is when the moon rises diagonally. This is the first reason the moon decreases and disappears.

“Furthermore, the great ministers put on blue robes inside the moon palace. Where they stand becomes blue, so the moon decreases. This is the second reason the moon disappears day by day.

“Furthermore, the sun palace has sixty rays of light that shine on the moon palace. They outshine it, which makes it disappear. As parts of the moon are dimmed, it decreases and disappears. This is the third reason the moon’s light decreases and disappears.

“Again, what’s the reason the moon’s light gradually becomes full? There are three causes that make the moon’s light gradually become full. What are the three? First, the moon’s facing is a perfect square, so the moon’s light becomes full.

“Second, the moon palace’s ministers take off their blue robes. The moon god sits in his place on the fifteenth day to entertain himself. His light then shines everywhere and blocks the light of the heavens, so it’s light is completely full. It’s just as when the flame of a large torch among lit lamps blocks the light of the lamps. That moon god is likewise. On the fifteenth day, the myriad lights of the host of gods are blocked. The moon’s light is the only one that shines in the same way. This is the second reason.

“Third, although the sun god has sixty rays of light that shine on the moon palace, the moon god is able to counteract them on the fifteenth day so that the moon’s light isn’t obscured. This is the third cause for the moon palace to become completely full without any decrease.

“Again, what’s the reason for a dark shadow to be on the moon? When the moon is in the shadow of the Jambu tree, that causes the moon to have a shadow on it.”

The Buddha told the monks, “One’s mind should be like the moon, clear and unheated. When going to a donor’s home, be mindful and unconfused.

Other Features of the World

“Again, what’s reason for the great rivers to exist? It’s because the sun and moon have heat. That heat causes hot [weather]. Hot weather causes sweating. The sweat forms large rivers, so the world has great rivers.

“What’s the reason for the world’s five types of seed? There are great windstorms that don’t destroy the world. They blows seeds into the world, and they grow in the lands here. The first are root seeds, second are stem seeds, third are joint seeds, fourth are the hollow seeds, and fifth are embryonic seeds. These are the five seeds. For this reason, five types of seed arise in the world.

“At noon here in Jambudvīpa, the sun is setting in Pūrvavideha, the sun is rising in Godānīya, and it’s midnight in Uttarakuru. At noon in Godānīya, the sun is setting in Jambudvīpa, the sun is rising in Uttarakuru, and it’s midnight in Pūrvavideha. At noon in Uttarakuru, the sun is setting in Godānīya, the sun is rising in Pūrvavideha, and it’s midnight in Jambudvīpa. At noon in Pūrvavideha, the sun is setting in Uttarakuru, the sun is rising in Jambudvīpa, and it’s midnight in Godānīya.

“What’s east in Jambudvīpa is west in Pūrvavideha. What’s west in Jambudvīpa is east in Godānīya. What’s west in Godānīya is east in Uttarakuru. What’s west in Uttarakuru is east in Pūrvavideha.

“Jambudvīpa is named after the Jambu [tree]. Under it, there’s a mountain of gold that’s 30 yojanas tall and causes the Jambu tree to grow, so it’s called Jambu’s gold. The Jambu tree has fruit that resembles mushrooms and tastes as sweet as honey.

“That tree has five large corners. On it’s four sides are four corners, and one corner is above it. Gandharvas eat the fruit on the east corner. People from the seven countries eat the fruit on the south corner. The first country is Kuru, the second is Koravya (?), third is Videha, fourth is Suvideha (?), fifth is Manda (?), sixth is Bārāṇasī, and seventh is Parikhā (?). Sea serpents eat the fruit on the west corner. Animals eat the fruit on the north corner. Gods of the stellar constellations eat the fruit from the top corner.

“North of the seven great countries, there are seven great black mountains. The first is Bare Land, second is White Stork, third is Palace Protector, fourth is Sage Mountain, fifth is High Mountain, sixth is Dhyāna Mountain, and seventh is Land Mountain. On these seven black mountains, there are seven priestly sages. These seven sages who live on them are named Good Lord, Good Light, Palace Protector, Sage, Palace Defender, Gaṇana, and Increase.”

The Devolution of Sentient Beings

The Buddha told the monks, “The first sentient beings of the eon eat the flavor of the earth, and they live in the world for a long time. Those that often eat it become cruder in appearance, and those that seldom eat it are shiny in appearance. After a while, they notice that the appearance of the other sentient beings has become superior or inferior, and they argue with each other. ‘I am superior to you! You are not my equal!’ Self and other enter their minds. Because they maintain grudges, the earth flavor dries up.

“Next, the earth grows a skin shaped like thin rice cakes, and it’s color, flavor, and aroma is pure. At that point, the sentient beings gather in one place and feel miserable, lament, and beat their breasts. They say, ‘Oh, what a disaster! The flavor of the earth is nowhere to be found now!’ It’s like present-day people who discover a rich and delicious flavor, and they praise it as delicious and good. Later, they miss it and are saddened. Those sentient beings are likewise, feeling miserable and regretful.

“After they eat the earth skin, they slowly get its flavor. Those that often eat it become cruder in appearance, and those that seldom eat it are shiny in appearance. After a while, they notice that the appearance of the other sentient beings has become superior or inferior, and they argue with each other. ‘I’m superior to you! You are not my equal!’ Self and other enter their minds. Because they harbor grudges, the earth skin dries up.

“After that, another earth skin is produced that’s even cruder. It has the color of heavenly flowers, it’s as soft as heavenly cloth, and its flavor is like honey. The sentient beings again take and eat it, and they live in the world for a long time. Those that often eat it become degraded in appearance, and those that seldom eat it are shiny in appearance. After a while, they notice that the appearance of the other sentient beings has become superior or inferior, and they argue with each other. ‘I’m superior to you! You are not my equal!’ Self and other enter their minds. Because they harbor grudges, the earth skin dries up.

“After that, there’s spontaneous rice that lacks any chaff or husks, doesn’t need to be seasoned, and possesses many delicious flavors. At that point, the sentient beings gather and say, ‘Oh, what a disaster! The earth skin is nowhere to be found now!’ They are like present-day people who encounter some unfortunate difficulty and exclaim, ‘What a pain!’ Those sentient beings likewise feel miserable and sigh.

Families and Homes Arise

“After that, the sentient beings take the rice and eat it, and their bodies become uglier, having male and female forms. They look at each other and chase after notions of desire. They go to private places together and do impure things. Other sentient beings that see them say, ‘Oh, this is wrong! How can those sentient beings go and do such things together?’ They go to the impure males and rebuke them, telling them to repent their mistake. ‘What you did was wrong!’ Then, they throw them to the ground.

“When the female sees that male thrown to the ground, their repentance doesn’t happen. Instead, the woman brings him food. Other sentient beings that see this ask the woman, ‘Who are you going to give that food you’re carrying?’

“The woman answers, ‘That repentant sentient being who fell into unwholesome conduct. I’m bringing this food to him.’ Because she says this, the name ‘unwholesome master’ comes to be in the world. Because she brings this food to that man, the name ‘wife’ comes to be.

“After that, sentient beings pursue their lust indulgently and unskillful qualities increase. In order to conceal themselves, they build houses. As a result of this, the term ‘home’ comes to be.

“After that, sentient beings increasingly indulge in lust, and they seek to become husband and wife. The life span, conduct, and merits of other sentient beings in the Ābhāsvara Heaven come to an end. When their lives end, they’re reborn here in a mother’s womb. As a result, the term ‘womb’ comes to exist in the world.

Cities Are Built and Property Is Invented

“At that point, the city of Campā is built. Next, the city of Kāśi is built, and then the city of Rājagṛha is built. They begin building them when the sun rises and complete them when the sun rises. As a result, the world has the names of large cities and districts that are governed by kings.

“Sentient beings begin eating the spontaneous rice. When they gather it in the morning, it’s ripe again by evening. When they gather it in the evening, and it’s ripen again by morning. After they gather it, the rice grows back again without stems or stalks.

“Some sentient beings then silently think to themselves, ‘I gather this rice every day. It’s tiresome for me to do that. Now, I’ll gather enough to supply myself for several days.’ Then, when they gather the rice, they accumulate enough for several days.

“Later, someone else asks that person, ‘Do you want to go gather rice together?’

“They reply, ‘I’ve already stockpiled it, so I don’t need to gather more. If you want to collect it, go do as you like.’

“Afterward, that person thinks, ‘I gathered two days of rice before. Why not gather three days of rice?’ They then accumulate three days’ worth of rice.

“Again, someone else says, ‘Let’s go gather rice together!’

“They reply, ‘I’ve already gathered three days’ worth of rice. If you want to gather rice, do as you like.’

“The other person then thinks, ‘That man can gather three days’ worth of rice. Why couldn’t I gather five days’ worth of rice?’ Afterward, they gather five days’ worth of rice.

“Because of these sentient beings competing to accumulate rice, the rice begins to grow chaff and husks, and it doesn’t grow back after being gathered anymore. Instead, it turns to withered stalks.

“At that point, the sentient beings gathered in one place and felt miserable, lamenting and beating their breasts. They said, ‘Oh, what a disaster!’ They reproach themselves, saying, ‘Originally, we were born spontaneously and were nourished with thought. Our bodies glowed with their own light, and we had the miraculous ability of flight. Our happiness had no obstacles.

“‘After that, the flavor of the earth first arose, which was perfect in color and flavor. We ate this flavor of the earth, and we lived in the world for a long time. Those that often ate it became cruder in appearance, and those that seldom ate were still shiny in appearance. Sentient beings held [notions] of self and other in their minds, and they became arrogant. They said, “My form is superior! Your form isn’t equal to mine!” We fought because of arrogance about our forms, and the flavor of the earth disappeared.

“‘Then, the earth skin grew, and it’s form, aroma, and flavor were perfect. Once again, we took it and ate, and we lived in the world for a long time. Those that often ate it became cruder in appearance, and those that seldom ate it were still shiny in appearance. Sentient beings held [notions] of self and other in their minds, and they became arrogant. They said, “My form is superior! Your form isn’t equal to mine!” We fought because of arrogance about our forms, and the earth skin disappeared.

“‘Then, the earth crust grew, becoming a cruder substance, but it’s color, aroma, and flavor were perfect. Once again, we took it and ate, and we lived in the world for a long time. Those that often ate it became cruder in appearance, and those that seldom ate it were still shiny in appearance. Sentient beings held [notions] of self and other in their minds, and they became arrogant. They said, “My form is superior! Your form isn’t equal to mine!” We fought because of arrogance about our forms, and the earth crust disappeared.

“‘Then, spontaneous rice grew, and it’s color, aroma, and flavor were perfect. Again, we took and ate it. When we gathered it in the morning, it was ripe again by evening. When we gathered it in the evening, and it was ripe again by morning. We would gather it, and it would grow back when we didn’t store what we gathered. It grew chaff and husks when we competed with each other’s stockpiles, and then it didn’t grow back when we gathered it. It turned to withered stalks. Now, we ought to assign fields to houses and make boundaries between the fields.’ They then divide the land into different demarcated fields and assign them to others and themselves.

Law and Crime Are Invented

“After that, one of them proceeds to store their own rice and steal from other’s fields. When other sentient beings see this, they say, ‘You are a wrongdoer! You are a wrongdoer! Why are you stealing other’s property when you have your own stores and things?’ Then they rebuke them, ‘Don’t ever do that again!’

“Still, that person doesn’t stop stealing. The other people again rebuke them, ‘You were doing wrong! Why didn’t you stop?’ They then hit the thief with their hand, lead them to an assembly, and tell the assembled people, ‘This person has their own store of rice and stole from another’s field.’

“The thief also says, ‘They hit me!’

“When they see this happen, the assembled people are saddened and cry. They beat their breasts and say, ‘The world has become evil! How did this evil come about?’ The bonds of sorrow and distress arise, resulting in pain. This is the origin of birth, old age, illness, and death as well as falling to bad destinies. As a result of farmland being divided with boundaries, this fighting happens. No one can decide what brought about these resentments and reprisals. ‘Now, we should designate one equitable chief to safeguard the people, reward those who are good, and punish those who are evil. Our assembly will provide for him to reduce the harm to all of us.’

“A man was then selected from that assembly who was physically large, handsome in appearance, and imposing in authority. He said to the people, ‘Now, you’ve made me chief to safeguard the people, reward those who are good, and punish those who are evil. You’ve provided for this to reduce the harm to everyone.’

“Those people listened to him and accepted him as their chief who would reward what should be rewarded and punish what should be punished. It’s then that the name ‘chief of the people’ first comes to be.

The Lineages of Kings

“The first chief of the people had a son named Treasure. Treasure had a son name Superb Flavor. Superb Flavor had a son named Tranquil Purification. Tranquil Purification had a son named Born from the Crown. Born from the Crown had a son named Good Conduct. Good Conduct had a son named Household Conduct. Household Conduct had a son named Wonderful Flavor. Wonderful Flavor had a son named Lord of Flavor. Lord of Flavor had a son named Water Sage. Water Sage had a son named Hundred Knowledge. Hundred Knowledge had a son named Fondness. Fondness had a son named Good Desire. Good Desire had a son named Cutting Bonds. Cutting Bonds had a son named Great Cutting Bonds. Great Cutting Bonds had a son named Treasure Trove. Treasure Trove had a son named Sudarśana. Sudarśana had a son named Aśoka. Aśoka had a son named Island. Island had a son named Planted Life. Planted Life had a son named Hill. Hill had a son named Spirit God. Spirit God had a son named Bestowing Power. Bestowing Power had a son named Solid Cart. Solid Cart had a son named Ten Carts. Ten Carts had a son named Hundred Carts. Hundred Carts had a son named Solid Bow. Solid Bow had a son named Hundred Bows. Hundred Bows had a son named Nurturance. Nurturance had a son named Good Intent.

“From the time of Good Intent, there were ten tribes of noble wheel-turning kings whose lineages was continuous and unbroken. The first [tribe] was named Gaṇotsāha (?), the second was named Uttarapati (?), the third was named Aśmaka, the fourth was named Gandhāra (?), the fifth was named Kaliṅga, the sixth was named Campā, the seventh was named Kuru, the eighth was named Pañcāla, the ninth was named Mithilā, and the tenth was named Ikṣvāku (?).

“The Gaṇotsāha kings had five noble wheel-turning kings. The Uttarapati kings had five noble wheel-turning kings. The Aśmaka kings had seven noble wheel-turning kings. The Gandhāra kings had seven noble wheel-turning kings. The Kaliṅga kings had nine noble wheel-turning kings. The Campā kings had fourteen noble wheel-turning kings. The Kuru kings had thirty-one noble wheel-turning kings. The Pañcāla kings had thirty-two noble wheel-turning kings. The Mithilā kings had 84,000 noble wheel-turning kings. The Ikṣvāku kings had 101 noble wheel-turning kings. The last of these kings was named Born From Great Good.

“That Ikṣvāku king had a son named Aurava (?). Aurava had a son named Gaurava (?). Gaurava had a son named Nipura. Nipura had a son named Siṃhahanu. Siṃhahanu had a son named King Śuddhodana. King Śuddhodana had a son named Bodhisattva. Bodhisattva had a son named Rāhula. As a result of this history, the name ‘kṣatriya’ came to be.

The Origins of the Four Castes

“At that point, there’s a sentient being who thinks, ‘The homes, families, and various things in the world are all thorns and sores. It would be good to seclude myself from it now. I’ll go to the mountains and practice the path in quietude and contemplation.’

“He then went far away from the thorns of home to the mountains and lived in quietude. He contemplated under a tree on the mountain and left each day to solicit alms in a village. After the people in the town met him, they treated him with respect and supported him. The people all praised his goodness, ‘This man was able to renounce the ties to home, go to the mountains, and pursue the path. Doing so, he has secluded himself from bad and unskillful things.’ As a result of this praise, he was called ‘brāhmaṇa.’

“Among the assembly of priests, some weren’t capable of practicing dhyāna. When they left the mountain forests, they would travel among the people and say of themselves, ‘I’m not able to sit in dhyāna.’ As a result of this, they were called ‘priests without dhyāna.’ They would travel down to the villages and do unskillful and poisonous things. As a result, the name ‘poison’ came into being. As a result of these causes, the world came to have the priestly caste.

“Among those sentient beings, those who practice various occupations to support themselves arise. As a result, the householder caste arises in the world.

“Among those sentient beings, those who practice the arts and crafts to make their living arise. As a result of this, the worker caste arises in the world.

“After the Śākya tribe had come into the world, they became the ascetic caste. Among the warrior caste, some people thought to themselves, ‘Worldly love is defiling and impure. What use are these greedy attachments?’ They then abandoned their homes, cut off their hair and beards, put on Dharma robes, and sought the path. [They said,] ‘I am an ascetic! I am an ascetic!’

“Among the assemblies of priests, householders, and workers, some people think to themselves, ‘Worldly love is defiling and impure. What use are these greedy attachments?’

“They then abandoned their homes, cut off their hair and beards, put on Dharma robes, and sought the path. [They said,] ‘I am an ascetic! I am an ascetic!’

The Arising of Arhats in the World

“Suppose the physical conduct, verbal conduct, and mental conduct of someone in the warrior assembly isn’t good. After they do things that aren’t good, their bodies break up and their lives end, and they only experience suffering. Suppose the physical conduct, verbal conduct, and mental conduct of someone in the priestly assembly, householder assembly, or worker assembly isn’t good. After they do things that aren’t good, their bodies break up and their lives end, and they only experience suffering.

“If the physical conduct, verbal conduct, and mental conduct of someone in the warrior assembly is good … they only experience happiness. If the physical conduct, verbal conduct, and mental conduct of someone in the priestly assembly, householder assembly, or worker assembly is good … they only experience happiness.

“Suppose someone in the warrior assembly has both kinds of physical, verbal, and mental conduct. They will experience results of suffering and happiness when their bodies break up and their lives end. Suppose someone in the priestly, householder, and worker assemblies has both kinds of physical, verbal, and mental conduct. They will experience results of suffering and happiness when their bodies break up and their lives end.

“Suppose someone in the warrior assembly cuts off their hair and beard, puts on the three-piece Dharma robe, leaves home, and seeks the path. They cultivate the seven factors of awakening, leave home for the path with firm faith, and cultivate the unsurpassed religious life. They realize about themselves in the present life, ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to another existence.’

“Suppose a priest, householder, or worker cuts off their hair and beard, puts on the three-piece Dharma robe, leaves home, and seeks the path. They cultivate the seven factors of awakening, leave home for the path with firm faith, and cultivate the unsurpassed religious life. They realize in the present life, ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to another existence.’

“Those among these four castes who accomplish the practice of insight become the best of arhats.

“Brahmā then says this verse:

“‘Those born of warriors are the best,
Being able to bring together the other castes.
Those who completely accomplish insight,
Are the best among gods and humans!’”

The Buddha told the monks, “That verse that Brahma says is well spoken, not unskillfully spoken. It’s well put, not unskillfully put. I approve of it. Why is that? Now, I am the Tathāgata, Arhat, and Completely Awakened One, and I also say this verse:

“Those born of warriors are the best,
Being able to bring together the other castes.
Those who completely accomplish insight,
Are the best among gods and humans!”

Thereupon, the monks who heard what the Buddha taught rejoiced and approved.

The Long Discourses is complete. Homage to all knowledge and the happiness of all beings. May sentient beings dwell in the unconditioned, and let me be an example for them!