30. Kinh thế ký

佛說長阿含經卷第十八
T 0114b05 T 0114b06 後秦弘始年佛陀耶舍共竺佛念譯

T 0114b07

閻浮提州品第一

T 0114b08如是我聞：

一時，佛在舍衛國祇樹給孤獨園 T 0114b09俱利窟中，與大比丘眾千二百五十人俱。

時， T 0114b10眾比丘於食後集講堂上議言：「諸賢！未曾 T 0114b11有也，今此天地何由而敗？何由而成？眾生所 T 0114b12居國土云何？」

爾時，世尊於閑靜處天耳徹聽， T 0114b13聞諸比丘於食後集講堂上議如此言。 T 0114b14爾時世尊於靜窟起，詣講堂坐，知而故問， T 0114b15問諸比丘：「向者所議，議何等事？」

諸比丘白 T 0114b16佛言：「我等於食後集法講堂議言：『諸賢！ T 0114b17未曾有也，今是天地何由而敗？何由而成？眾 T 0114b18生所居國土云何？』我等集堂議如是事。」

佛 T 0114b19告諸比丘言：「善哉！善哉！凡出家者應行二 T 0114b20法：一賢聖默然，二講論法語。汝等集在講堂， T 0114b21亦應如此賢聖默然，講論法語。諸比丘！ T 0114b22汝等欲聞如來記天地成敗、眾生所居國邑 T 0114b23不耶？」

時，諸比丘白佛言：「唯然。世尊！今正是時， T 0114b24願樂欲聞。世尊說已，當奉持之。」

佛言：「比丘！ T 0114b25諦聽，諦聽，善思念之，當為汝說。」

佛告諸比 T 0114b26丘：「如一日月周行四天下，光明所照，如是 T 0114b27千世界，千世界中有千日月、千須彌山王、四 T 0114b28千天下、四千大天下、四千海水、四千大海、四 T 0114b29千龍、四千大龍、四千金翅鳥、四千大金翅鳥、 T 0114c01四千惡道、四千大惡道、四千王、四千大王、七 T 0114c02千大樹、八千大泥犁、十千大山、千閻羅王、千 T 0114c03四天王、千忉利天、千焰摩天、千兜率天、千化 T 0114c04自在天、千他化自在天、千梵天，是為小千世 T 0114c05界。如一小千世界，爾所小千千世界，是為中 T 0114c06千世界。如一中千世界，爾所中千千世界，是 T 0114c07為三千大千世界。如是世界周匝成敗，眾生 T 0114c08所居名一佛剎。」

佛告比丘：「今此大地深十六 T 0114c09萬八千由旬，其邊無際，地止於水，水深三千 T 0114c10三十由旬，其邊無際，水止於風，風深六千 T 0114c11四十由旬，其邊無際。比丘！其大海水深八萬 T 0114c12四千由旬，其邊無際，須彌山王入海水中八 T 0114c13萬四千由旬，出海水上高八萬四千由旬， T 0114c14下根連地，多固地分，其山直上，無有阿 T 0114c15曲，生種種樹，樹出眾香，香遍山林，多諸賢 T 0114c16聖，大神妙天之所居止。其山下基純有金 T 0114c17沙，其山四面有四埵出，高七百由旬，雜色間 T 0114c18廁，七寶所成，四埵斜低，曲臨海上。

「須彌山 T 0114c19王有七寶階道，其下階道廣六十由旬，挾 T 0114c20道兩邊有七重寶牆、七重欄楯、七重羅網、七 T 0114c21重行樹，金牆銀門，銀牆金門，水精牆琉璃 T 0114c22門，琉璃牆水精門，赤珠牆馬瑙門，馬瑙牆赤 T 0114c23珠門，車 璩 牆眾寶門。其欄楯者，金欄銀桄，銀 T 0114c24欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠 T 0114c25欄馬瑙桄，馬瑙欄赤珠桄，車 璩 欄眾寶桄。 T 0114c26其欄楯上有寶羅網，其金羅網下懸銀鈴，其 T 0114c27銀羅網下懸金鈴，琉璃羅網懸水精鈴，水 T 0114c28精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙 T 0114c29羅網懸赤珠鈴，車 璩 羅網懸眾寶鈴。其金樹 T 0115a01者金根金枝銀葉華實，其銀樹者銀根銀枝 T 0115a02金葉華實，其水精樹水精根枝琉璃華葉，其 T 0115a03琉璃樹琉璃根枝水精華葉，其赤珠樹赤珠 T 0115a04根枝馬瑙華葉，其馬瑙樹者馬瑙根枝赤珠 T 0115a05華葉，車 璩 樹者車 璩 根 枝 眾寶華葉。

「其七重 T 0115a06牆，牆有四門，門有欄楯，七重牆上皆有樓 T 0115a07閣臺觀，周匝圍遶有園觀浴池，生眾寶華 T 0115a08葉，寶樹行列，花果繁茂，香風四起，悅可人 T 0115a09心，鳧鴈鴛鴦，異類奇鳥，無數千種，相和而鳴。

T 0115a10「又須彌山王中級階道廣四十由旬，挾道兩 T 0115a11邊有七重寶牆、欄楯七重、羅網七重、行樹七 T 0115a12重，乃至無數眾鳥相和而鳴，亦如下階。上 T 0115a13級階道廣二十由旬，挾道兩邊有七重寶牆、 T 0115a14欄楯七重、羅網七重、行樹七重，乃至無數眾 T 0115a15鳥相和而鳴，亦如中階。」

佛告比丘：「其下階 T 0115a16道有鬼神住，名曰伽樓羅足。其中階道有 T 0115a17鬼神住，名曰持鬘。其上階道有鬼神住，名 T 0115a18曰喜樂。其四 埵出 高四萬二千由旬，四天大 T 0115a19王所居宮殿，有七重寶城、欄楯七重、羅網七 T 0115a20重、行樹七重，諸寶鈴乃至無數眾鳥相和而 T 0115a21鳴，亦復如是。須彌山頂有三十三天宮，寶 T 0115a22城七重、欄楯七重、羅網七重、行樹七重，乃至 T 0115a23無數眾鳥相和而鳴， 亦 復如是。過三十三天 T 0115a24由旬一倍有焰摩天宮，過焰摩天宮由旬一 T 0115a25倍有兜率天宮，過兜率天宮由旬一倍有 T 0115a26化自在天宮，過化自在天宮由旬一倍有 T 0115a27他化自在天宮，過他化自在天宮由旬一倍 T 0115a28有梵加夷天宮。

「於他化自在天、梵加夷天 T 0115a29中間，有摩天宮，縱廣六千由旬，宮牆七重、欄 T 0115b01楯七重、羅網七重、行樹七重，乃至無數眾鳥 T 0115b02相和而鳴，亦復如是。過梵伽夷天宮由旬 T 0115b03一倍有光音天宮，過光音天由旬一倍有 T 0115b04遍淨天宮，過遍淨天由旬一倍有果實天 T 0115b05宮，過果實天由旬一倍有無想天宮，過無 T 0115b06想天由旬一倍有無造天宮，過無造天由 T 0115b07旬一倍有無熱天宮，過無熱天由旬一倍 T 0115b08有善見天宮，過善見天由旬一倍有大善 T 0115b09見天宮，過大善見天由旬一倍有色究竟 T 0115b10天宮，過色究竟天上有空處智天、識處智 T 0115b11天、無所有處智天、有想無想處智天，齊此 T 0115b12名眾生邊際、眾生世界，一切眾生生、老、病、死、 T 0115b13受陰、受有，齊此不過。」

佛告比丘：「須彌山北 T 0115b14有天下，名欝單曰，其土正方，縱廣一萬由 T 0115b15旬，人面亦方，像彼地形。須彌山東有天下， T 0115b16名弗于逮，其土正圓，縱廣九千由旬，人面 T 0115b17亦圓，像彼地形。須彌山西有天下，名俱耶 T 0115b18尼，其土形如半月，縱廣八千由旬，人面亦爾， T 0115b19像彼地形。須彌山南有天下，名閻浮提，其 T 0115b20土南狹北廣，縱廣七千由旬，人面亦爾，像此 T 0115b21地形。須彌山北面天金所成，光照北方。須彌 T 0115b22山東面天銀所成，光照東方。須彌山西面天 T 0115b23水精所成，光照西方。須彌山南面天琉璃所 T 0115b24成，光照南方。

「欝單曰有大樹王，名菴婆羅， T 0115b25圍七由旬，高百由旬，枝葉四布五十由旬。弗 T 0115b26于逮有大樹王，名伽藍浮，圍七由旬，高百由 T 0115b27旬，枝葉四布五十由旬。俱耶尼有大樹王，名 T 0115b28曰斤提，圍七由旬，高百由旬，枝葉四布五十 T 0115b29由旬；又其樹下有石牛幢，高一由旬。閻浮提 T 0115c01有大樹王，名曰閻浮提，圍七由旬，高百由 T 0115c02旬，枝葉四布五十由旬。金翅鳥王及龍王樹， T 0115c03名俱利睒婆羅，圍七由旬，高百由旬，枝葉四 T 0115c04布五十由旬。阿修羅王有樹，名善畫，圍七 T 0115c05由旬，高百由旬，枝葉四布五十由旬。忉利天 T 0115c06有樹，名曰晝度，圍七由旬，高百由旬，枝葉四 T 0115c07布五十由旬。

「須彌山邊有山，名伽陀羅，高 T 0115c08四萬二千由旬，縱廣四萬二千由旬，其邊廣 T 0115c09遠，雜色間廁，七寶所成，其山去須彌山八萬 T 0115c10四千由旬，其間純生優鉢羅花、鉢頭摩花、俱 T 0115c11物頭花、分陀利花，蘆葦、松、竹叢生其中，出 T 0115c12種種香，香亦充遍。去佉陀羅山不遠有 T 0115c13山，名伊沙陀羅，高二萬一千由旬，縱廣二萬一 T 0115c14千由旬，其邊廣遠，雜色間廁，七寶所成，去佉 T 0115c15陀羅山四萬二千由旬，其間純生優鉢羅花、 T 0115c16鉢頭摩花、俱勿頭花、分陀利花，蘆葦、松、竹 T 0115c17叢生其中，出種種香，香氣充遍。去伊沙陀 T 0115c18羅山不遠有山，名樹巨陀羅，高萬二千由 T 0115c19旬，縱廣萬二千由旬，其邊廣遠，雜色間廁，七 T 0115c20寶所成。去伊沙陀羅山二萬一千由旬，其間 T 0115c21純生四種雜花，蘆葦、松、竹叢生其中，出種 T 0115c22種香，香氣充遍。去樹巨陀羅山不遠有山， T 0115c23名善見，高六千由旬，縱廣六千由旬，其邊廣 T 0115c24遠，雜色間廁，七寶所成，去樹巨陀羅山萬二 T 0115c25千由旬，其間純生四種雜花，蘆葦、松、竹叢生 T 0115c26其中，出種種香，香氣充遍。

「去善見山不遠 T 0115c27有山，名馬食山，高三千由旬，縱廣三千由 T 0115c28旬，其邊廣遠，雜色間廁，七寶所成，去善見山 T 0115c29六千由旬，其間純生四種雜花，蘆葦、松、竹叢 T 0116a01生其中，出種種香，香氣充遍。去馬食山不 T 0116a02遠有山，名尼民陀羅，高千二百由旬，縱廣千 T 0116a03二百由旬，其邊廣遠，雜色間廁，七寶所成，去 T 0116a04馬食山三千由旬，其間純生四種雜花，蘆葦、 T 0116a05松、竹叢生其中，出種種香，香氣充遍。去尼 T 0116a06民陀羅山不遠有山，名調伏，高六百由旬， T 0116a07縱廣六百由旬，其邊廣遠，雜色間廁，七寶所 T 0116a08成，去尼民陀羅山千二百由旬，其間純生 T 0116a09四種雜花，蘆葦、松、竹叢生其中，出種種香 T 0116a10香氣充遍。去調伏山不遠有山，名金剛圍， T 0116a11高三百由旬，縱廣三百由旬，其邊廣遠，雜色 T 0116a12間廁，七寶所成，去調伏山六百由旬，其間純 T 0116a13生四種雜花，蘆葦、松、竹叢生其中，出種種 T 0116a14香，香氣充遍。

「去大金剛山不遠有大海水， T 0116a15海水北岸有大樹王，名曰閻浮，圍七由旬，高 T 0116a16百由旬，枝葉四布五十由旬，其邊空地復有 T 0116a17叢林，名菴婆羅，縱廣五十由旬。復有叢林 T 0116a18名曰閻婆，縱廣五十由旬。復有叢林名曰 T 0116a19娑羅，縱廣五十由旬。復有叢林名曰多羅， T 0116a20縱廣五十由旬。復有叢林名曰那多羅，縱 T 0116a21廣五十由旬。復有叢林名曰為男，縱廣五 T 0116a22十由旬。復有叢林名曰為女，縱廣五十由 T 0116a23旬。復有叢林名曰男女，縱廣五十由旬。復 T 0116a24有叢林名曰散那，縱廣五十由旬。復有叢 T 0116a25林名曰栴檀，縱廣五十由旬。復有叢林名 T 0116a26曰佉詶羅，縱廣五十由旬。復有叢林名曰 T 0116a27波 ［木＊奈］ 婆羅，縱廣五十由旬。復有叢林名曰 T 0116a28毗羅，縱廣五十由旬。復有叢林名曰香 ［木＊奈］ ， T 0116a29縱廣五十由旬。復有叢林名曰為梨，縱 T 0116b01廣五十由旬。復有叢林名曰安石留，縱廣 T 0116b02五十由旬。復有叢林名曰為甘，縱廣五十 T 0116b03由旬。復有叢林名呵梨勒，縱廣五十由旬。 T 0116b04復有叢林名毗醯勒，縱廣五十由旬。復有 T 0116b05叢林名阿摩勒，縱廣五十由旬。復有叢林 T 0116b06名阿摩犁，縱廣五十由旬。復有叢林名 ［木＊奈］ ， T 0116b07縱廣五十由旬。復有叢林名甘蔗，縱廣五 T 0116b08十由旬。復有叢林名葦，縱廣五十由旬。復 T 0116b09有叢林名竹，縱廣五十由旬。復有叢林名 T 0116b10舍羅，縱廣五十由旬。復有叢林名舍羅業， T 0116b11縱廣五十由旬。復有叢林名木瓜，縱廣五 T 0116b12十由旬。復有叢林名大木瓜，縱廣五十由 T 0116b13旬。復有叢林名解脫華，縱廣五十由旬。復 T 0116b14有叢林名瞻婆，縱廣五十由旬。復有叢林 T 0116b15名婆羅羅，縱廣五十由旬。復有叢林名修 T 0116b16摩那，縱廣五十由旬。復有叢林名婆師，縱 T 0116b17廣五十由旬。復有叢林名多羅梨，縱廣五 T 0116b18十由旬。復有叢林名伽耶，縱廣五十由旬。 T 0116b19復有叢林名葡萄，縱廣五十由旬。

「過是地 T 0116b20空，其空地中復有花池，縱廣五十由旬，復 T 0116b21有鉢頭摩池、俱物頭池、分陀利池，毒蛇滿 T 0116b22中，各縱廣五十由旬。過是地空，其空地中 T 0116b23有大海水，名欝禪那，此水下有轉輪聖王 T 0116b24道，廣十二由旬。挾道兩邊有七重牆、七重 T 0116b25欄楯、七重羅網、七重行樹，周匝校飾，以七 T 0116b26寶成，閻浮提地轉輪聖王出于世時，水自 T 0116b27然去，其道平現。去海不遠有山，名欝禪，其 T 0116b28山端嚴，樹木繁茂，花果熾盛，眾香芬馥，異類 T 0116b29禽獸靡所不有。去欝禪山不遠有山，名 T 0116c01金壁，中有八萬巖窟，八萬象王止此窟中， T 0116c02其身純白，頭有雜色，口有六牙，齒間金填。 T 0116c03過金壁山已，有山名雪山，縱廣五百由旬， T 0116c04深五百由旬，東西入海，雪山中間有寶山，高 T 0116c05二十由旬。

「雪山埵出高百由旬，其山頂上有 T 0116c06阿耨達池，縱廣五十由旬，其水清冷，澄淨 T 0116c07無穢，七寶砌壘、七重欄楯、七重羅網、七重行 T 0116c08樹，種種異色，七寶合成。其欄楯者，金欄銀桄， T 0116c09銀欄金桄，琉璃欄水精桄，水精欄琉璃桄，赤 T 0116c10珠欄馬瑙桄，馬瑙欄赤珠桄，車 璩 欄眾寶所 T 0116c11成。金網銀鈴，銀網金鈴，琉璃網水精鈴，水精 T 0116c12網琉璃鈴，車 璩 網七寶所成。金多羅樹金根 T 0116c13金枝銀葉銀果，銀多羅樹銀根銀枝金葉金 T 0116c14果，水精樹水精根枝琉璃花果，赤珠樹赤珠 T 0116c15根枝馬瑙葉馬瑙花果，車 璩 樹車 璩 根枝眾 T 0116c16寶花果。

「阿耨達池側皆有園觀浴池，眾花積 T 0116c17聚，種種樹葉，花果繁茂，種種香風，芬馥四布， T 0116c18種種異類，諸鳥哀鳴相和。阿耨達池底，金沙 T 0116c19充滿。其池四邊皆有梯陛，金桄銀陛，銀桄金 T 0116c20陛，琉璃桄水精陛，水精桄琉璃陛，赤珠桄馬 T 0116c21瑙陛，馬瑙桄赤珠陛，車 璩 桄眾寶陛。遶池周 T 0116c22匝皆有欄楯，生四種花，青、黃、赤、白，雜色參 T 0116c23間，華如車輪，根如車轂，花根出汁，色白如 T 0116c24乳，味甘如蜜。阿耨達池東有恒伽河，從牛 T 0116c25口出，從五百河入于東海。阿耨達池南有 T 0116c26新頭河，從師子口出，從五百河入于南海。 T 0116c27阿耨達池西有婆叉河，從馬口出，從五百 T 0116c28河入于西海。阿耨達池北有斯陀河，從象 T 0116c29口中出，從五百河入于北海。阿耨達宮中 T 0117a01有五柱堂，阿耨達龍王恒於中止。」

佛言： T 0117a02「何故名為阿耨達？阿耨達其義云何？此閻浮 T 0117a03提所有龍王盡有三患，唯阿耨達龍無有 T 0117a04三患。云何為三？一者舉閻浮提所有諸龍， T 0117a05皆被熱風、熱沙著身，燒其皮肉，及燒骨髓 T 0117a06以為苦惱，唯阿耨達龍無有此患。二者舉 T 0117a07閻浮提所有龍宮，惡風暴起，吹其宮內，失 T 0117a08寶飾衣，龍身自現以為苦惱，唯阿耨達龍王 T 0117a09無如是患。三者舉閻浮提所有龍王，各 T 0117a10在宮中相娛樂時，金翅大鳥入宮搏撮 T 0117a11或始生方便，欲取龍食，諸龍怖懼，常懷熱 T 0117a12惱，唯阿耨達龍無如此患；若金翅鳥生念 T 0117a13欲 往 ，即便命終，故名阿耨達 （阿耨達秦言無惱熱） 。」

T 0117a14佛告比丘：「雪山右面有城，名毗舍離，其城 T 0117a15北有七黑山，七黑山北有香山，其山常有 T 0117a16歌唱伎樂音樂之聲。山有二窟，一名為 T 0117a17晝，二名善晝，天七寶成，柔濡香潔，猶如天 T 0117a18衣，妙音乾闥婆王從五百乾闥婆在其中 T 0117a19止。晝、善晝窟北有娑羅樹王，名曰善住， T 0117a20有八千樹王圍遶四面。善住樹王下有象 T 0117a21王，亦名善住，止此樹下，身體純白，七處平 T 0117a22住，力能飛行，其頭赤色，雜色毛間，六牙纖 傭 ， T 0117a23金為間填，有八千象圍遶隨從；其八千樹 T 0117a24王下八千象，亦復如是。

「善住樹王北有大浴 T 0117a25池，名摩陀延，縱廣五十由旬，有八千浴 T 0117a26池周匝圍遶，其水清涼，無有塵穢，以七寶 T 0117a27塹周匝砌壘，遶池有七重欄楯、七重羅網、 T 0117a28七重行樹，皆七寶成，金欄銀桄，銀欄金桄， T 0117a29水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙 T 0117b01桄，馬瑙欄赤珠桄，車 璩 欄眾寶桄。其金羅網 T 0117b02下埀銀鈴，其銀羅網下埀金鈴，水精羅網 T 0117b03埀琉璃鈴，琉璃 羅 網埀水精鈴，赤珠羅網 T 0117b04垂馬瑙鈴，馬瑙羅網埀赤珠鈴，硨 璩 羅網 T 0117b05埀眾寶鈴。其金樹者金根金枝銀葉花實，其 T 0117b06銀樹者銀根銀枝金葉花實，水精樹者水精 T 0117b07根枝琉璃花實，琉璃樹者琉璃根枝水精花 T 0117b08實，赤珠樹者赤珠根枝馬瑙花實，馬瑙樹者 T 0117b09馬瑙根枝赤珠花實，硨 璩 樹者車 璩 根枝眾 T 0117b10寶花實。

「又其池底金沙布散，遶池周匝有七 T 0117b11寶階道，金陛銀蹬，銀陛金蹬，水精陛琉璃 T 0117b12蹬，琉璃陛水精蹬，赤珠陛馬瑙蹬，馬瑙陛 T 0117b13赤珠蹬，車 璩 陛眾寶蹬。挾陛兩邊有寶欄 T 0117b14楯。又其池中生四種華，青、黃、赤、白，眾色參間， T 0117b15華如車輪，根如車轂，花根出汁，色白如乳， T 0117b16味甘如蜜。遶池四面有眾園觀、叢林、浴池， T 0117b17生種種花，樹木清涼，花果豐盛，無數眾鳥 T 0117b18相和而鳴，亦復如是。善住象王念欲遊戲，入 T 0117b19池浴時，即念八千象王，時，八千象王復自 T 0117b20念言：『善住象王今以念我，我等宜往至象 T 0117b21王所。』於是，眾象即往前立。

「時，善住象王從 T 0117b22八千象至摩陀延池，其諸象中有為王持 T 0117b23蓋者，有執寶扇扇象王者，中有作倡伎 T 0117b24樂前導從者。時，善住象王入池洗浴，作倡伎 T 0117b25樂，共相娛樂，或有象為王洗鼻者，或有洗 T 0117b26口、洗頭、洗牙、洗耳、洗腹、洗背、洗尾、洗足者， T 0117b27中有拔華根洗之與王食者，中有取四 T 0117b28種花散王上者。爾時，善住象王洗浴、飲食， T 0117b29共相娛樂已，即出岸上，向善住樹立。其八 T 0117c01千象然後各自入池洗浴、飲食，共相娛樂。訖 T 0117c02已還出，至象王所。

「時，象王從八千象前後導 T 0117c03從，至善住樹王所，中有持葢覆象王者， T 0117c04有執寶扇扇象王者，中有作倡伎樂在 T 0117c05前導者。時，善住象王詣樹王已，坐臥行步 T 0117c06隨意所遊，餘八千象各自在樹下，坐臥行步 T 0117c07隨意所遊。其樹林中有圍八尋者，有圍九 T 0117c08尋至十尋、十五尋者，唯善住象王婆羅 T 0117c09樹王圍十六尋，其八千婆羅樹枝葉墮落時， T 0117c10清風遠吹置於林外，又八千象大小便時，諸 T 0117c11夜叉鬼除之林外。」

佛告比丘：「善住象王有 T 0117c12大神力，功德如是，雖為畜生，受福如是。」

T 0117c13

佛說長阿含第四分世記經欝單曰品第 二

T 0117c15佛告比丘：「欝單曰天下多有諸山，其彼山 T 0117c16側有諸園觀浴池，生眾雜花，樹木清涼，花果 T 0117c17豐茂，無數眾鳥相和而鳴。又其山中多眾流 T 0117c18水，其水洋順，無有卒暴，眾花覆上，汎汎徐 T 0117c19流。挾岸兩邊多眾樹木，枝條柔弱，花果繁 T 0117c20熾，地生濡草，槃縈右旋，色如孔翠，香如 T 0117c21婆師，濡若天衣，其地柔濡，以足 蹈 地，地凹 T 0117c22四寸，舉足還復，地平如掌，無有高下。

「比 T 0117c23丘！彼欝單曰土四面有四阿耨達池，各縱 T 0117c24廣百由旬，其水澄清，無有垢穢，以七寶塹 T 0117c25廁砌其邊，乃至無數眾鳥相和悲鳴，與摩陀 T 0117c26延池嚴飾無異。彼四大池各出四大河，廣 T 0117c27十由旬，其水洋順，無有卒暴，眾花覆上，汎 T 0117c28汎徐流。挾岸兩邊多眾樹木，枝條柔弱，花果 T 0117c29繁熾，地生濡草，槃縈右旋，色如孔翠，香 T 0118a01猶婆師，濡若天衣，其地柔濡，以足蹈地， T 0118a02地凹四寸，舉足還復，地平如掌，無有高下。 T 0118a03又彼土地無有溝澗、坑坎、荊棘、株杌，亦無蚊 T 0118a04虻、蚖蛇、蜂蝎、虎豹、惡獸，地純眾寶，無有石 T 0118a05沙，陰陽調柔，四氣和順，不寒不熱，無眾惱患， T 0118a06其地潤澤，塵穢不起，如油塗地，無有遊塵， T 0118a07百草常生，無有冬夏，樹木繁茂，花果熾盛，地 T 0118a08生濡草，槃縈右旋，色如孔翠，香猶婆師， T 0118a09濡若天衣，其地柔濡，以足蹈地，地凹四寸， T 0118a10舉足還復，地平如掌，無有高下。

「其土常有 T 0118a11自然粳米，不種自生，無有糠糩，如白花 T 0118a12聚，猶忉利天食，眾味具足。其土常有自然 T 0118a13釜鍑，有摩尼珠，名曰焰光，置於鍑下，飯熟光 T 0118a14滅，不假樵火，不勞人功。其土有樹，名 T 0118a15曰曲躬，葉葉相次，天雨不漏，彼諸男女止 T 0118a16宿其下。復有香樹，高七十里，花果繁茂，其果 T 0118a17熟時，皮殼自裂，自然香出，其樹或高六十里， T 0118a18或五十、四十，極小高五里，皆花果繁茂，其果 T 0118a19熟時，皮殼自裂，自然香出。

「復有衣樹，高七 T 0118a20十里，花果繁茂，其果熟時，皮殼自裂，出種種 T 0118a21衣，其樹或高六十里、五十、四十，極小高五里， T 0118a22皆花果繁茂，出種種衣。復有莊嚴樹，高七十 T 0118a23里，花果繁茂，其果熟時，皮殼自裂，出種種 T 0118a24嚴身之具，其樹或高六十里、五十、四十里，極 T 0118a25小高五里，皆花果繁茂，出種種嚴身之具。復 T 0118a26有花鬘樹，高七十里，花果繁茂，其果熟時，皮 T 0118a27殼自裂，出種種鬘，樹或高六十里、五十、 T 0118a28四十里，極小高五里，亦皆花果繁茂，出種 T 0118a29種鬘。復有器樹，高七十里，花果繁茂，其果熟 T 0118b01時，皮殼自裂，出種種器，其樹或高六十里、五 T 0118b02十、四十，極小高五里，皆花果繁茂，出種種器。 T 0118b03復有果樹，高七十里，花果繁茂，其果熟時，皮 T 0118b04殼自裂，出種種果，樹或高六十里、五十、四 T 0118b05十，極小高五里，皆花果繁茂，出種種果。復有 T 0118b06樂器樹，高七十里，花果繁茂，其果熟時，皮殼 T 0118b07自裂，出種種樂器，其樹或高六十里、五十、四 T 0118b08十，極小高五里，皆花果繁茂，出種種樂器。

「其 T 0118b09土有池，名曰善見，縱廣百由旬，其水清澄， T 0118b10無有垢穢，以七寶塹廁砌其邊，遶池四 T 0118b11面有七重欄楯、七重羅網、七重行樹，乃至無 T 0118b12數眾鳥相和而鳴，亦復如是。其善見池北有 T 0118b13樹，名菴婆羅，周圍七里，上高百里，枝葉四布 T 0118b14遍五十里。其善見池東出善道河，廣一由旬， T 0118b15其水徐流，無有洄澓，種種雜花覆蔽水上， T 0118b16挾岸兩邊樹木繁茂，枝條柔弱，花果熾盛，地 T 0118b17生濡草，槃縈右旋，色如孔翠，香如婆師， T 0118b18濡若天衣，其地柔濡，足 蹈 地時，地凹四寸， T 0118b19舉足還復，地平如掌，無有高下。

「又其河中 T 0118b20有眾寶船，彼方人民欲入中洗浴遊戲時， T 0118b21脫衣岸上，乘船中流，遊戲娛樂訖已，度水 T 0118b22遇衣便著，先出先著，後出後著，不求本衣。 T 0118b23次至香樹，樹為曲躬，其人手取種種雜香， T 0118b24以自塗身。次到衣樹，樹為曲躬，其人手取 T 0118b25種種雜衣，隨意所著。次到莊嚴樹，樹為曲 T 0118b26躬，其人手取種種莊嚴，以自嚴飾。次到鬘 T 0118b27樹，樹為曲躬，其人手取種種雜鬘，以著頭 T 0118b28上。次到器樹，樹為曲躬，其人手取種種寶 T 0118b29器，取寶器已。次到果樹，樹為曲躬，其人手 T 0118c01取種種美果，或噉食者，或口含者，或漉汁飲 T 0118c02者。次到樂器樹，樹為曲躬，其人手取種種 T 0118c03樂器，調絃鼓之，並以妙聲和絃，而行 T 0118c04詣於園林，隨意娛樂，或一日、二日至于七日， T 0118c05然後復去，無有定處。

「善見池南出妙體河， T 0118c06善見池西出妙味河，善見池北出光影河， T 0118c07亦復如是。善見池東有園林名善見，縱廣 T 0118c08百由旬，遶園四邊有七重欄楯、七重羅網、七 T 0118c09重行樹，雜色間廁，七寶所成，其園四面有四 T 0118c10大門，周匝欄楯，皆七寶成。園內清淨，無有 T 0118c11荊棘，其地平正，無有溝 澗 、坑坎、陵阜，亦無 T 0118c12蚊虻、蠅蚤虱、蚖蛇、蜂蝎、虎狼、惡獸，地純眾寶， T 0118c13無有石沙，陰陽調柔，四氣和順，不寒不熱， T 0118c14無眾惱患，其地潤澤，無有塵穢，如油塗 T 0118c15地，遊塵不起，百草常生，無有冬夏，樹木繁 T 0118c16茂，花果熾盛，地生濡草，盤縈右旋，色如 T 0118c17孔翠，香如婆師，濡若天衣，其地柔濡，足 T 0118c18蹈地時，地凹四寸，舉足還復。

「其園常生自 T 0118c19然粳米，無有糠糩，如白花聚，眾味具足，如 T 0118c20忉利天食。其園常有自然釜鍑，有摩尼珠， T 0118c21名曰焰光，置於鍑下，飯熟光滅，不假樵 T 0118c22火，不勞人功。其園有樹，名曰曲躬，葉葉相 T 0118c23次，天雨不漏，使諸男女止宿其下。復有香 T 0118c24樹，高七十里，花果繁茂，其果熟時，皮殼自裂， T 0118c25出種種香，樹有高六十里、五十、四十，至高五 T 0118c26里，花果繁茂，出種種香，乃至樂器樹，亦復如 T 0118c27是。其土人民至彼園中游戲娛樂，一日、二日， T 0118c28至于七日，其善見園無人守護，隨意游戲， T 0118c29然後復去。

「善見池南有園林，名大善見。善 T 0119a01見池西有園林，名曰娛樂。善見池北有園 T 0119a02林，名曰等花，亦復如是。其土中夜、後夜，阿 T 0119a03耨達龍王數數隨時起清淨雲，周遍世界 T 0119a04而降甘雨，如搆牛頃，以八味水潤澤普 T 0119a05洽，水不留停，地無泥淖，猶如鬘師以水灑 T 0119a06華，使不萎枯，潤澤鮮明。時，彼土於中夜 T 0119a07後無有雲翳，空中清明，海出凉風，清淨柔 T 0119a08和，微吹人身，舉體快樂。其土豐饒，人民熾盛， T 0119a09設須食時，以自然粳米著於釜中，以焰光 T 0119a10珠置於釜下，飯自然熟，珠光自滅。諸有來 T 0119a11者，自恣食之，其主不起，飯終不盡；若其主 T 0119a12起，飯則盡賜。其飯鮮潔，如白花聚，其味具 T 0119a13足，如忉利天食，彼食此飯，無有眾病，氣力 T 0119a14充足，顏色和悅，無有衰耗。

「又其 土 人身體相 T 0119a15類，形貌同等，不可分別，其貌少壯，如閻浮 T 0119a16提二十許人，其人口齒平正潔白，密緻無間， T 0119a17髮紺青色，無有塵垢，髮埀八指，齊眉而 T 0119a18止，不長不短。若其土人起欲心時，則熟 T 0119a19視女人而捨之去，彼女隨後往詣園林，若 T 0119a20彼女人是彼男子父親、母親骨肉中表不 T 0119a21應行欲者，樹不曲蔭，各自散去。若非父親、 T 0119a22母親骨肉中表應行欲者，樹則曲躬，迴蔭 T 0119a23其身，隨意娛樂，一日、二日，或至七日，爾乃散 T 0119a24去。彼人懷姙，七日、八日便產，隨生男女，置 T 0119a25於四衢大交道頭，捨之而去。諸有行人經過 T 0119a26其邊，出指令嗽，指出甘乳，充適兒身。過 T 0119a27七日已，其兒長成與彼人等，男向男眾， T 0119a28女向女眾。

「彼人命終，不相哭泣，莊嚴死屍， T 0119a29置四衢道，捨之而去；有鳥名憂慰禪伽，接 T 0119b01彼死屍置於他方。又其土人，大小便時，地即 T 0119b02為開，便利訖已，地還自合。其土人民無所繫 T 0119b03戀，亦無畜積，壽命常定，死盡生天。彼人何 T 0119b04故壽命常定？其人前世修十善行，身壞命終， T 0119b05生欝單曰，壽命千歲，不增不減。是故彼人 T 0119b06壽命正等。

「復次，殺生者墮惡趣，不殺者生善 T 0119b07趣，如是竊盜、邪婬、兩舌、惡口、妄言、綺語、貪取、 T 0119b08嫉妬、邪見者，墮惡趣中；不盜，不婬，不兩舌、 T 0119b09惡口、妄言、綺語，不貪取、嫉妬、邪見者，則生 T 0119b10善趣。若有不殺，不盜，不婬，不兩舌、惡口、妄 T 0119b11言、綺語，不貪取、嫉妬、邪見，身壞命終，生欝單 T 0119b12曰，壽命千歲，不增不減。是故彼人壽命正等。 T 0119b13復次，慳悋貪取，不能施惠，死墮惡道；開心 T 0119b14不悋，能為施惠者，則生善處。有人施沙門、 T 0119b15婆羅門，及施貧窮乞兒、瘡病、困苦者，給其衣 T 0119b16服、飯食、乘輿、花鬘、塗香、牀 ［木＊翕］ 、房舍，又造立塔 T 0119b17廟，燈燭供養，其人身壞命終，生欝單曰，壽命 T 0119b18千歲，不增不減。是故彼人壽命正等。何故稱 T 0119b19欝單曰為勝？其土人民不受十善，舉動 T 0119b20自然與十善合，身壞命終，生天善處，是故 T 0119b21彼人得稱為 勝 欝單曰。欝單曰者，其義云 T 0119b22何？於三天下，其土最上最勝，故名欝單曰 T 0119b23 （欝單曰秦言最上） 。」

T 0119b24

佛說長阿含第四分世記經轉輪聖王品第 三

T 0119b26佛告比丘：「世間有轉輪聖王，成就七寶，有 T 0119b27四神德。云何轉輪聖王成就七寶？一金輪寶， T 0119b28二白象寶，三紺馬寶，四神珠寶，五玉女寶，六 T 0119b29居士寶，七主兵寶。云何轉輪聖王金輪寶成 T 0119c01就？若轉輪聖王出閻浮提地，剎利水澆頭種， T 0119c02以十五日月滿時，沐浴香湯，上高殿上，與 T 0119c03婇女眾共相娛樂，天金輪寶忽現在前，輪有 T 0119c04千輻，其光色具足，天金所成，天匠所造，非 T 0119c05世所有，輪徑丈四。轉輪聖王見已，默自念言： T 0119c06『我曾從先宿諸舊聞如是語：「若剎利王水 T 0119c07澆頭種，以十五日月滿時，沐浴香湯，昇法 T 0119c08殿上，婇女圍遶，自然金輪忽現在前，輪有千 T 0119c09輻，光色具足，天匠所造，非世所有，輪徑丈四， T 0119c10是則名為轉輪聖王。」今此輪現，將無是耶？今 T 0119c11我寧可試此輪寶。』

「時，轉輪王即召四兵，向 T 0119c12金輪寶，偏露右臂，右膝著地，以右手摩捫 T 0119c13金輪語言：『汝向東方，如法而轉，勿違常則。』 T 0119c14輪即東轉。時，轉輪王即將四兵隨其後行， T 0119c15金輪寶前有四神導，輪所住處，王即止駕。爾 T 0119c16時，東方諸小國王見大王至，以金鉢盛銀 T 0119c17粟，銀鉢盛金粟，來詣王所，拜首白言：『善哉！ T 0119c18大王！今此東方土地豐樂，多諸珍寶，人民熾 T 0119c19盛，志性仁和，慈孝忠順，唯願聖王於此治政， T 0119c20我等當給使左右承受所當。』時，轉輪王語 T 0119c21小王言：『止！止！諸賢！汝等則為供養我已，但 T 0119c22當以正法治化，勿使偏枉，無令國內有 T 0119c23非法行，身不殺生，教人不殺生、偷盜、邪婬、 T 0119c24兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見之人，此 T 0119c25即名為我之所治。』

「時，諸小王聞是教已，即 T 0119c26從大王巡行諸國，至東海表，次行南方、西 T 0119c27方、北方，隨輪所至，其諸國王各獻國土，亦 T 0119c28如東方諸小王比。此閻浮提所有名曰土 T 0119c29沃野豐，多出珍寶，林水清淨，平廣之處，輪 T 0120a01則周行，封盡圖度東西十二由旬，南北十 T 0120a02由旬，天神於中夜造城墎，其城七重，七重 T 0120a03欄楯、七重羅網、七重行樹，周匝校飾，七寶所 T 0120a04成，乃至無數眾鳥相和而鳴。造此城已，金 T 0120a05輪寶復於其城中，圖度封地東西四由旬， T 0120a06南北二由旬，天神於中夜造宮殿，宮牆七 T 0120a07重，七寶所成，乃至無數眾鳥相和而鳴，亦復 T 0120a08如是。造宮殿已，時，金輪寶在宮殿上虛空 T 0120a09中住，完具而不動轉。轉輪聖王踊躍而言： T 0120a10『此金輪寶真為我瑞，我今真為轉輪聖王。』是 T 0120a11為金輪寶成就。

「云何白象寶成就？轉輪聖王 T 0120a12清旦於正殿上坐，自然象寶忽現在前，其毛 T 0120a13純白，七處平住，力能飛行，其首雜色，六牙纖 T 0120a14 傭 ，真金間填。時，王見已念言：『此象賢良，若善 T 0120a15調者可中御乘。』即試調習，諸能悉備。時，轉輪 T 0120a16王欲自試象，即乘其上，清旦出城，周行四 T 0120a17海，食時以還。時，轉輪王踊躍而言：『此白象 T 0120a18寶真為我瑞，我今真為轉輪聖王。』是為象 T 0120a19寶成就。

「云何轉輪聖王紺馬寶成就？時，轉輪 T 0120a20聖王清旦在正殿上坐，自然馬寶忽現在前， T 0120a21紺青色，朱騣尾，頭頸如象，力能飛行。時，王 T 0120a22見已念言：『此馬賢良，若善調者，可中御乘。』 T 0120a23即試調習，諸能悉備。時，轉輪聖王欲自試馬 T 0120a24寶，即乘其上，清旦出城，周行四海，食時已 T 0120a25還。時，轉輪王踊躍而言：『此紺馬寶真為我瑞， T 0120a26我今真為轉輪聖王。』是為紺馬寶成就。

「云何 T 0120a27神珠寶成就？時，轉輪聖王於清旦在正殿 T 0120a28上坐，自然神珠忽現在前，質色清徹，無有 T 0120a29瑕穢。時，王見已言：『此珠妙好，若有光明，可 T 0120b01照宮內。』時，轉輪王欲試此珠，即召四兵，以 T 0120b02此寶珠置高幢上，於夜冥中，齎 幢 出城。其 T 0120b03珠光明照一由旬，現城中人皆起作務，謂為 T 0120b04是晝。時，轉輪聖王踊躍而言：『今此神珠真 T 0120b05為我瑞，我今真為轉輪聖王。』是為神珠寶 T 0120b06成就。

「云何玉女寶成就？時，玉女寶忽然出現， T 0120b07顏色溶溶，面貌端正，不長不短，不麤不細， T 0120b08不白不黑，不剛不柔，冬則身溫，夏則身涼，舉 T 0120b09身毛孔出栴檀香，口出優鉢羅花香，言語 T 0120b10柔濡，舉動安詳，先起後坐，不失宜則。時，轉 T 0120b11輪聖王見已無著，心不暫念，況復親近？時，轉 T 0120b12輪聖王見已，踊躍而言：『此玉女寶真為我瑞， T 0120b13我今真為轉輪聖王。』是為玉女寶成就。

「云何 T 0120b14居士寶成就？時，居士丈夫忽然自出，寶藏自 T 0120b15然財富無量，居士宿福，眼能徹視地中伏藏， T 0120b16有主無主皆悉見知，其有主者能為擁護，其 T 0120b17無主者取給王用。時，居士寶往白王言：『大 T 0120b18王！有所給與，不足為憂，我自能辦。』轉輪 T 0120b19聖王欲試居士寶，即勅嚴船於水遊戲， T 0120b20告居士曰：『我須金寶，汝速與我。』居士報曰： T 0120b21『大王小待，須至岸上。』王尋逼言：『我今須用， T 0120b22正爾得來。』時，居士寶被王嚴勅，即於船上 T 0120b23長跪，以右手內著水中，水中寶瓶隨手而 T 0120b24出，如虫緣樹，彼居士寶亦復如是，內手水 T 0120b25中，寶緣手出，充滿船上，而白王言：『向須 T 0120b26寶用，為須幾許？』時，轉輪聖王語居士言： T 0120b27『止！止！吾無所須，向相試耳，汝今便為供養 T 0120b28我已。』時，居士聞王語已，尋以寶物還沒 T 0120b29水中。時，轉輪聖王踊躍而言：『此居士寶真為 T 0120c01我瑞，我今真為轉輪聖王。』是為居士寶成 T 0120c02就。

「云何主兵寶成就？時，主兵寶忽然出現，智 T 0120c03謀雄猛，英略獨決，即詣王所白言：『大王！有 T 0120c04所討罰，不足為憂，我自能辦。』時，轉輪聖 T 0120c05王欲試主兵寶，即集四兵而告之曰：『汝今 T 0120c06用兵，未集者集，已集者放，未嚴者嚴，已嚴 T 0120c07者解，未去者去，已去者住。』時，主兵寶聞王語 T 0120c08已，即令四兵，未集者集，已集者放，未嚴者 T 0120c09嚴，已嚴者解，未去者去，已去者住。時，轉輪聖 T 0120c10王見已，踊躍而言：『此主兵寶真為我瑞，我今 T 0120c11真為轉輪聖王。』是為轉輪聖王七寶成就。

「 T 0120c12謂四神德，一者長壽不夭無能及者，二者身 T 0120c13強無患無能及者，三者顏貌端正無能及 T 0120c14者，四者寶藏盈溢無能及者，是為轉輪聖王 T 0120c15成就七寶及四功德。

「時，轉輪聖王久乃命駕 T 0120c16出遊後園，尋告御者：『汝當善御而行。所以 T 0120c17然者？吾欲諦觀國土人民安樂無患。』時，國 T 0120c18人民路次觀者，復語侍人：『汝且徐行，吾欲 T 0120c19諦觀聖王威顏。』時，轉輪聖王慈育民物如 T 0120c20父愛子，國民慕王如子仰父，所有珍琦盡 T 0120c21以貢王，願埀納受，在意所與。時，王報曰： T 0120c22『且止！諸人！吾自有寶，汝可自用。』

「轉輪聖王 T 0120c23治此閻浮提時，其地平正，無有荊棘、坑坎、 T 0120c24堆阜，亦無蚊虻、蜂蝎、蠅蚤、蛇蚖、惡蟲，石沙、 T 0120c25瓦礫自然沈沒，金銀寶玉現於地上，四時和 T 0120c26調，不寒不熱，其地柔濡，無有塵穢，如油 T 0120c27塗地，潔淨光澤，無有塵穢。轉輪聖王治於 T 0120c28世時，地亦如是，地出流泉，清淨無竭，生 T 0120c29柔濡草，冬夏常青，樹木繁茂，花果熾盛，地生 T 0121a01濡草，色如孔翠，香若婆師，濡如天衣，足 T 0121a02蹈地時，地凹四寸，舉足還復，無空缺處，自 T 0121a03然粳米無有糠糩，眾味具足。時有香樹，花 T 0121a04果茂盛，其果熟時，果自然裂，出自然香，香氣 T 0121a05馥熏。復有衣樹，花果茂盛，其果熟時，皮殼 T 0121a06自裂，出種種衣。復有莊嚴樹，花果熾盛，其 T 0121a07果熟時，皮殼自裂，出種種莊嚴具。復有鬘 T 0121a08樹，花果茂盛，其果熟時，皮殼自裂，出種種 T 0121a09鬘。復有器樹，花果茂盛，其果熟時，皮殼自裂， T 0121a10出種種器。復有果樹，花果茂盛，其果熟時， T 0121a11皮殼自裂，出種種果。復有樂器樹，花果茂 T 0121a12盛，其果熟時，皮殼自裂，出眾樂器。

「轉輪聖王 T 0121a13治於世時，阿耨達龍王於中夜後起大密 T 0121a14雲，彌滿世界而降大雨，如搆牛頃，雨八 T 0121a15味水，潤澤周普，地無停水，亦無泥 淖 ，潤澤 T 0121a16沾洽，生長草木。猶如鬘師水灑花鬘，使花 T 0121a17鮮澤，令不萎枯，時雨潤澤，亦復如是。又時 T 0121a18於中夜後，空中清明，淨無雲曀，海出涼風， T 0121a19清淨調柔，觸身生樂。聖王治時，此閻浮提五 T 0121a20穀豐賤，人民熾盛，財寶豐饒，無所匱乏。

「當 T 0121a21時，轉輪聖王以正治國，無有阿抂，修十善 T 0121a22行，爾時諸人民亦修正見，具十善行。其王 T 0121a23久久，身生重患，而取命終。時猶如樂人，食 T 0121a24如小過，身小不適，而便命終，生梵天上。時 T 0121a25玉女寶、居士寶、主兵寶及國 士 民作倡伎樂， T 0121a26葬聖王身。其王玉女寶、居士寶、主兵寶、國 T 0121a27內士民，以香湯洗浴王身，以劫貝纏五 T 0121a28百張疊，次如纏之，奉舉王身，置金棺裏， T 0121a29以香油灌置鐵槨裏。復以木槨重衣其外， T 0121b01積眾香薪重衣其上，而耶維之，於四衢 T 0121b02道頭起七寶塔，縱廣一由旬，雜色參間，以 T 0121b03七寶成。其塔四面各有一門，周匝欄楯，以 T 0121b04七寶成。其塔四面空地縱廣五由旬，園牆七 T 0121b05重、七重欄楯、七重羅網、七重行樹，金牆銀門， T 0121b06銀牆金門，琉璃牆水精門，水精牆琉璃門，赤 T 0121b07珠牆馬瑙門，馬瑙牆赤珠門，車 璩 牆眾寶門。 T 0121b08其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃 T 0121b09桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤 T 0121b10珠桄，車 璩 欄眾寶桄。其金羅網下懸銀鈴， T 0121b11其銀羅網下懸金鈴，琉璃羅網懸水精鈴， T 0121b12水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴， T 0121b13馬瑙羅網懸赤珠鈴，車 璩 羅網懸眾寶鈴。其 T 0121b14金樹者銀葉花實，其銀樹者金葉花實，其琉 T 0121b15璃樹水精花葉，水精樹琉璃花葉，赤珠樹者 T 0121b16馬瑙花葉，馬瑙樹赤珠花葉，車 璩 樹眾寶花 T 0121b17葉。其四園牆復有四門，周匝欄楯。又其牆 T 0121b18上皆有樓閣寶臺，其牆四面有樹木園林、流 T 0121b19泉浴池，生種種花，樹木繁茂，花果熾盛，眾香 T 0121b20芬馥，異鳥哀鳴。其塔成已，玉女寶、居士寶、典 T 0121b21兵寶、舉國士民皆來供養此塔，施諸窮乏， T 0121b22須食與食，須衣與衣，象馬寶乘，給眾所須， T 0121b23隨意所與。轉輪聖王威神功德，其事如是。」

T 0121b24

佛說長阿含經卷第十八

第四分世記經地獄品第四

T 0121b29

佛說長阿含經卷第十九
T 0121b27 後秦弘始年佛陀耶舍共竺佛念譯

T 0121b28佛告比丘：「此四天下有八千天下圍遶其 T 0121c01外，復有大海水周匝圍遶八千天下，復有 T 0121c02大金剛山遶大海水。金剛山外復有第二大 T 0121c03金剛山，二山中間窈窈冥冥，日月神天有大 T 0121c04威力，不能以光照及於彼。彼有八大地獄， T 0121c05其一地獄有十六小地獄。第一大地獄名想， T 0121c06第二名黑繩，第三名堆壓，第四名叫喚，第 T 0121c07五名大叫喚，第六名燒炙，第七名大燒炙， T 0121c08第八名無間。其想地獄有十六小獄，小獄 T 0121c09縱廣五百由旬，第一小獄名曰黑沙，二名沸 T 0121c10屎，三名五百丁，四名飢，五名渴，六名一 T 0121c11銅釜，七名多銅釜，八名石磨，九名膿血，十 T 0121c12名量火，十一名灰河，十二名鐵丸，十三名 T 0121c13釿斧，十四名犲狼，十五名劍樹，十六名寒氷。

T 0121c14「云何名想地獄？其中眾生手生鐵爪，其爪長 T 0121c15利，迭相瞋忿，懷毒害想，以爪相 爴 ，應手肉 T 0121c16墮，想為已死；冷風來吹，皮肉還生，尋活起立。 T 0121c17自想言：『我今已活。』餘眾生言：『我想汝活。』以 T 0121c18是想故，名想地獄。

「復次，想地獄其中眾生 T 0121c19懷毒害想，共相觸嬈，手執自然刀劍，刀劍鋒 T 0121c20利，迭相斫 刺 ， ［利－禾＋皮］ 剝臠割，身碎在地，想謂為 T 0121c21死；冷風來吹，皮肉更生，尋活起立。彼自想言： T 0121c22『我今已活。』餘眾生言：『我想汝活。』以此因緣 T 0121c23故，名想地獄。

「復次，想地獄其中眾生懷毒害 T 0121c24想，迭相觸嬈，手執刀劍，刀劒鋒利，共相斫 T 0121c25 刺 ， ［利－禾＋皮］ 剝臠割，想謂為死；冷風來吹，皮肉更生， T 0121c26尋活起立。自言：『我活。』餘眾生言：『我想汝活。』以 T 0121c27此因緣故，名想地獄。

「復次，想地獄其中眾生 T 0121c28懷毒害想，迭相觸嬈，手執油影刀，其刀鋒 T 0121c29利，更相斫刺， ［利－禾＋皮］ 剝臠割，想謂為死；冷風來吹， T 0122a01皮肉更生，尋活起立。自言：『我活。』餘眾生言： T 0122a02『我想汝活。』以是因緣，名為想地獄。

「復次，想 T 0122a03地獄其中眾生懷毒害想，迭相觸嬈，手執 T 0122a04小刀，其刀鋒利，更相斫 刺 ， ［利－禾＋皮］ 剝臠割，想謂為 T 0122a05死；冷風來吹，皮肉更生，尋活起立。自言：『我活。』 T 0122a06餘眾生言：『我想汝活。』以是因緣故，名想地 T 0122a07獄。

「其中眾生久受罪已，出想地獄，慞惶馳 T 0122a08走，求自救護，宿罪所牽，不覺忽到黑沙地 T 0122a09獄。時，有熱風暴起，吹熱黑沙，來著其身，舉 T 0122a10體盡黑，猶如黑雲，熱沙燒皮，盡肉徹骨，罪 T 0122a11人身中有黑焰起，遶身迴旋，還入身內，受 T 0122a12諸苦惱，燒炙燋爛。以罪因緣，受此苦報，其 T 0122a13罪未畢，故使不死。

「於此久受苦已，出黑沙 T 0122a14地獄，慞惶馳走，求自救護，宿罪所牽，不覺 T 0122a15忽到沸屎地獄。其地獄中有沸屎鐵丸自 T 0122a16然滿前，驅迫罪人使抱鐵丸，燒其身手， T 0122a17至其頭面，無不周遍。復使探撮，舉著口 T 0122a18中，燒其脣舌，從咽至腹，通徹下過，無不燋 T 0122a19爛。有鐵 ［口＊（隹／乃）］ 虫，唼食皮肉，徹骨達髓，苦毒辛 T 0122a20酸，憂惱無量。以罪未畢，猶復不死。

「於沸屎 T 0122a21地獄久受苦已，出沸屎地獄，慞惶馳走，求 T 0122a22自救護，到鐵釘地獄。到已，獄卒撲之令墮， T 0122a23偃熱鐵上，舒展其身，以釘釘手、釘足、釘 T 0122a24心，周遍身體，盡五百釘，苦毒辛酸，號咷呻 T 0122a25吟。餘罪未畢，猶復不死。

「久受苦已，出鐵釘 T 0122a26地獄，慞惶馳走，求自救護，到飢餓地獄。獄 T 0122a27卒來問：『汝等來此，欲何所求？』報言：『我餓。』獄 T 0122a28卒即捉撲熱鐵上，舒展其身，以鐵鈎鈎口 T 0122a29使開，以熱鐵丸著其口中，燋其脣舌，從 T 0122b01咽至腹，通徹下過，無不燋爛，苦毒辛酸，悲 T 0122b02號啼哭。餘罪未盡，猶復不死。

「久受苦已，出 T 0122b03飢地獄，慞惶馳走，求自救護，到渴地獄。獄 T 0122b04卒問言：『汝等來此，欲何所求？』報言：『我渴。』獄 T 0122b05卒即捉撲熱鐵上，舒展其身，以熱鐵鈎鈎 T 0122b06口使開，消銅灌口，燒其脣舌，從咽至腹， T 0122b07通徹下過，無不燋爛，苦毒辛酸，悲號啼哭。餘 T 0122b08罪未盡，猶復不死。

「久受苦已，出渴地獄，慞 T 0122b09惶馳走，求自救護，宿罪所牽，不覺忽到一 T 0122b10銅鍑地獄。獄卒怒目捉罪人足，倒投鍑 T 0122b11中，隨湯涌沸，上下迴旋，從底至口，從口至 T 0122b12底，或在鍑腹，身體爛熟。譬如煮豆，隨 T 0122b13湯涌沸，上下迴轉，中外爛壞，罪人在鍑， T 0122b14隨湯上下，亦復如是，號咷悲叫，萬毒普 T 0122b15至。餘罪未盡，故復不死。

「久受苦已，出 T 0122b16一銅鍑地獄，慞惶馳走，求自救護，宿罪所 T 0122b17牽，不覺忽至多銅鍑地獄。多銅鍑地獄縱 T 0122b18廣五百由旬，獄鬼怒目捉罪人足，倒投鍑 T 0122b19中，隨湯涌沸，上下迴旋，從底至口，從口至 T 0122b20底，或在鍑腹，舉身爛壞。譬如煑豆，隨湯 T 0122b21涌沸，上下迴轉，中外皆爛，罪人在鍑，亦復 T 0122b22如是，隨湯上下，從口至底，從底至口，或 T 0122b23手足現，或腰腹現，或頭面現，獄卒以鐵鈎鈎 T 0122b24取置餘鍑中，號咷悲叫，苦毒辛酸。餘罪未 T 0122b25畢，故使不死。

「久受苦已，出多銅鍑地獄， T 0122b26慞惶馳走，求自救護，宿對所牽，不覺忽至 T 0122b27石磨地獄。石磨地獄縱廣五百由旬，獄卒 T 0122b28大怒，捉彼罪人撲熱石上，舒展手足，以 T 0122b29大熱石壓其身上，迴轉揩磨，骨肉糜碎，膿 T 0122c01血流出，苦毒切痛，悲號辛酸。餘罪未盡，故使 T 0122c02不死。

「久受苦已，出石磨地獄，慞惶馳走，求 T 0122c03自救護，宿對所牽，不覺忽至膿血地獄。膿 T 0122c04血地獄縱廣五百由旬，其地獄中有自然膿 T 0122c05血，熱沸涌出，罪人於中東西馳走，膿血沸 T 0122c06熱，湯其身體，手足頭面皆悉爛壞；又取膿 T 0122c07血而自食之，湯其脣舌，從咽至腹，通徹 T 0122c08下過，無不爛壞，苦毒辛酸，眾痛難忍。餘罪 T 0122c09未畢，故使不死。

「久受苦已，乃出膿血地獄， T 0122c10慞惶馳走，求自救護，宿罪所牽，不覺忽至 T 0122c11量火地獄。量火地獄縱廣五百由旬，其地獄 T 0122c12中有大火聚，自然在前。其火焰熾，獄卒瞋怒 T 0122c13馳迫罪人，手執鐵斗，使量火聚，彼量火 T 0122c14時，燒其手足，遍諸身體，苦毒熱痛，呻吟號 T 0122c15哭。餘罪未畢，故使不死。

「久受苦已，乃出量 T 0122c16火地獄，慞惶馳走，自求救護，宿對所牽，不 T 0122c17覺忽到灰河地獄。灰河地獄縱廣五百由旬， T 0122c18深五百由旬，灰湯涌沸，惡氣熢 ［火＊孛］ ，迴波相搏， T 0122c19聲響可畏，從底至上，鐵 刺 縱廣鋒長八寸， T 0122c20其河岸邊生長刀劍，其邊皆有獄卒狐狼， T 0122c21又其岸上有劍樹林，枝葉花實皆是刀劍，鋒 T 0122c22刃八寸。罪人入河，隨波上下，迴覆沈沒，鐵刺 T 0122c23刺身，內外通徹，皮肉爛壞，膿血流出，苦痛萬 T 0122c24端，悲號酸毒。餘罪未畢，故使不死。

「久受苦 T 0122c25已，乃出灰河地獄至彼岸上，岸上利劍割 T 0122c26 刺 身體，手足傷壞。爾時，獄卒問罪人言：『汝 T 0122c27等來此，欲何所求？』罪人報言：『我等飢餓。』獄 T 0122c28卒即捉罪人撲熱鐵上，舒展身體，以鐵鈎 T 0122c29 擗 口，洋銅灌之，燒其脣舌，從咽至腹，通徹 T 0123a01下過，無不燋爛。復有犲狼，牙齒長利，來嚙 T 0123a02罪人，生食其肉。於是，罪人為灰河所煮，利 T 0123a03 刺 所 刺 ，洋銅灌口，犲狼所食已，即便 ［馬＊奔］ 馳 T 0123a04走上劍樹，上劍樹時，劍刃下向，下劍樹時， T 0123a05劍刃上向，手攀手絕，足蹬足絕，劍刃刺身， T 0123a06中外通徹，皮肉墮落，膿血流出，遂有白骨 T 0123a07筋脉相連。時，劍樹上有鐵 ［口＊（隹／乃）］ 鳥，啄頭骨壞， T 0123a08唼食其腦，苦毒辛酸，號咷悲叫。餘罪未畢，故 T 0123a09使不死。還復來入灰河獄中，隨波上下，廻 T 0123a10覆沈沒，鐵 刺刺 身，內外通徹，皮肉爛壞，膿血 T 0123a11流出，唯有白骨浮漂於外，冷風來吹，肌肉 T 0123a12還復，尋便起立，慞惶馳走，求自救護，宿對所 T 0123a13牽，不覺忽至鐵丸地獄。鐵丸地獄縱廣五百 T 0123a14由旬，罪人入已，有熱鐵丸自然在前，獄鬼 T 0123a15驅捉，手足爛壞，舉身火然，苦痛悲號，萬毒竝 T 0123a16至。餘罪未畢，故使不死。

「久受苦已，乃至 T 0123a17出鐵丸地獄，慞惶馳走，求自救護，宿對所 T 0123a18牽，不覺忽至釿斧地獄。釿斧地獄縱廣五百 T 0123a19由旬，彼入獄已，獄卒瞋怒捉此罪人撲熱 T 0123a20鐵上，以熱鐵釿斧破其手足、耳鼻、身體，苦 T 0123a21毒辛酸，悲號叫喚。餘罪未盡，猶復不死。

「久 T 0123a22受罪已，出釿斧地獄，慞惶馳走，求自救護， T 0123a23宿罪所牽，不覺忽至犲狼地獄。犲狼地獄縱 T 0123a24廣五百由旬，罪人入已，有群犲狼競來 ［齒＊盧］ T 0123a25掣， ［齒＊齊］ 嚙拖抴，肉墮傷骨，膿血流出，苦痛萬 T 0123a26端，悲號酸毒。餘罪未畢，故使不死。

「久受苦 T 0123a27已，乃出犲狼地獄，慞惶馳走，求自救護，宿對 T 0123a28所牽，不覺忽至劍樹地獄。劍樹地獄縱廣 T 0123a29五百由旬，罪人入彼劍樹林中，有大暴風 T 0123b01起吹，劍樹葉墮其身上，著手手絕，著足足 T 0123b02絕，身體頭面無不傷壞。有鐵 ［口＊（隹／乃）］ 鳥立其頭 T 0123b03上，啄其兩目，苦痛萬端，悲號酸毒。餘罪未畢， T 0123b04故使不死。

「久受苦已，乃出劍樹地獄，慞惶 T 0123b05馳走，求自救護，宿罪所牽，不覺忽至寒氷 T 0123b06地獄。寒氷地獄縱廣五百由旬，罪人入已，有 T 0123b07大寒風來吹其身，舉體凍瘃，皮肉墮落，苦 T 0123b08毒辛酸，悲號叫喚，然後命終。」

佛告比丘：「黑繩 T 0123b09大地獄有十六小地獄，周匝圍遶，各各縱廣 T 0123b10五百由旬，從黑繩地獄至寒氷地獄。何故 T 0123b11名為黑繩地獄？其諸獄卒捉彼罪人撲熱 T 0123b12鐵上，舒展其身，以熱鐵繩絣之使直，以 T 0123b13熱鐵斧逐繩道斫，絣彼罪人，作百千段， T 0123b14猶如工匠以繩絣木，利斧隨斫，作百千段。 T 0123b15治彼罪人，亦復如是，苦毒辛酸，不可稱計。 T 0123b16餘罪未畢，故使不死。是名為黑繩地獄。

「復 T 0123b17次，黑繩地獄獄卒捉彼罪人撲熱鐵上，舒 T 0123b18展其身，以鐵繩絣，以鋸鋸之，猶如工匠以 T 0123b19繩絣木，以鋸鋸之，治彼罪人，亦復如是， T 0123b20苦痛辛酸，不可稱計。餘罪未畢，故使不死。 T 0123b21是故名為黑繩地獄。

「復次，黑繩地獄捉彼罪 T 0123b22人撲熱鐵上，舒展其身，以熱鐵繩置其 T 0123b23身上，燒皮徹肉，燋骨沸髓，苦毒辛酸，痛不 T 0123b24可計。餘罪未畢，故使不死。故名黑繩地獄。

T 0123b25「復次，黑繩地獄獄卒，懸熱鐵繩交橫無數，驅 T 0123b26迫罪人，使行繩間，惡風暴起，吹諸鐵繩，歷 T 0123b27落其身，燒皮徹肉，燋骨沸髓，苦毒萬端， T 0123b28不可稱計。餘罪未畢，故使不死。故名黑 T 0123b29繩。

「復次，黑繩獄卒以熱鐵繩衣驅罪人被 T 0123c01之，燒皮徹肉，燋骨沸髓，苦毒萬端，不可稱 T 0123c02計。餘罪未畢，故使不死。故名黑繩。其彼罪 T 0123c03人久受苦已，乃出黑繩地獄，慞惶馳走，求 T 0123c04自救護，宿對所牽，不覺忽至黑沙地獄，乃至 T 0123c05寒氷地獄，然後命終，亦復如是。」

T 0123c06佛告比丘：「堆壓大地獄有十六小地獄，周 T 0123c07匝圍遶，各各縱廣五百由旬。何故名為堆壓 T 0123c08地獄？其地獄中有大石山，兩兩相對，罪人 T 0123c09入中，山自然合，堆壓其身，骨肉糜碎，山還 T 0123c10故處，猶如以木擲木，彈却還離，治彼罪人， T 0123c11亦復如是，苦毒萬端，不可稱計。餘罪未畢， T 0123c12故使不死。是故名曰堆壓地獄。

「復次，堆 T 0123c13壓地獄有大鐵象，舉身火然，哮呼而來，蹴 T 0123c14蹹罪人，宛轉其上，身體糜碎，膿血流出， T 0123c15苦毒辛酸，號咷悲叫。餘罪未畢，故使不死。 T 0123c16故名堆壓。

「復次，堆壓地獄其中獄卒。捉諸 T 0123c17罪人置於磨石中，以磨磨之，骨肉糜碎， T 0123c18膿血流出，苦毒辛酸，不可稱計。其罪未畢， T 0123c19故使不死。故名堆壓。

「復次，堆壓獄卒捉 T 0123c20彼罪人臥大石上，以大石壓，骨肉糜碎， T 0123c21膿血流出，苦痛辛酸，萬毒竝至。餘罪未畢，故 T 0123c22使不死。故名堆壓。

「復次，堆壓獄卒取彼 T 0123c23罪人臥鐵臼中，以鐵杵擣從足至頭，皮肉 T 0123c24糜碎，膿血流出，苦痛辛酸，萬毒竝至。餘罪未 T 0123c25畢，故使不死。故名堆壓。其彼罪人久受 T 0123c26苦已，乃出堆壓地獄，慞惶馳走，求自救護， T 0123c27宿罪所牽，不覺忽至黑沙地獄，乃至寒氷 T 0123c28地獄，然後命終，亦復如是。」

T 0123c29佛告比丘：「叫喚大地獄有十六小地獄，周 T 0124a01匝圍遶，各各縱廣五百由旬。何故名為叫喚 T 0124a02地獄？其諸獄卒捉彼罪人擲大鑊中，熱湯 T 0124a03涌沸，煮彼罪人，號咷叫喚，苦痛辛酸，萬毒竝 T 0124a04至。餘罪未畢，故使不死。故名叫喚地獄。

「復 T 0124a05次，叫喚地獄其諸獄卒，取彼罪人擲大鐵瓮 T 0124a06中，熱湯涌沸而煮罪人，號咷叫喚，苦切辛酸。 T 0124a07餘罪未畢，故使不死。故名叫喚。

「復次，叫喚 T 0124a08地獄其諸獄卒，取彼罪人置大鐵鍑中，熱 T 0124a09湯涌沸，煮彼罪人，號咷叫喚，苦痛辛酸。餘罪 T 0124a10未畢，故使不死。故名叫喚。

「復次，叫喚地獄 T 0124a11其諸獄卒，取彼罪人擲小鍑中，熱湯涌沸， T 0124a12煮彼罪人，號咷叫喚，苦痛辛酸。餘罪未畢，故 T 0124a13使不死。故名叫喚地獄。

「復次，叫喚地獄其 T 0124a14諸獄卒，取彼罪人擲大 鏊 上，反覆煎熬，號 T 0124a15咷叫喚，苦痛辛酸。餘罪未畢，故使不死。故 T 0124a16名叫喚。久受苦已，乃出叫喚地獄，慞惶馳 T 0124a17走，求自救護，宿對所牽，不覺忽至黑沙地 T 0124a18獄，乃至寒氷地獄，爾乃至終。」

T 0124a19佛告比丘：「大叫喚地獄有十六小獄，周匝圍 T 0124a20遶。何故名為大叫喚地獄？其諸獄卒取彼罪 T 0124a21人著大鐵釜中，熱湯涌沸而煮罪人，號咷 T 0124a22叫喚、大叫喚，苦痛辛酸，萬毒並至。餘罪未畢， T 0124a23故使不死。故名大叫喚地獄。

「復次，大叫喚地 T 0124a24獄其諸獄卒，取彼罪人擲大鐵瓮中，熱湯 T 0124a25涌沸而煮罪人，號咷叫喚、大叫喚，苦切辛酸， T 0124a26萬毒並至。餘罪未畢，故使不死。故名大叫 T 0124a27喚地獄。

「復次，大叫喚獄卒取彼罪人置鐵 T 0124a28鑊中，熱湯涌沸，煮彼罪人，號咷叫喚，苦毒辛 T 0124a29酸，萬毒並至。餘罪未畢，故使不死。故名大 T 0124b01叫喚地獄。

「復次，大叫喚地獄其諸獄卒，取彼 T 0124b02罪人擲小鍑中，熱湯涌沸，煮彼罪人，號咷 T 0124b03叫喚、大叫喚，苦痛辛酸，萬毒並至，故名大叫 T 0124b04喚。

「復次，大叫喚地獄其諸獄卒，取彼罪人 T 0124b05擲大 鏊 上，反覆煎熬，號咷叫喚、大叫喚，苦痛 T 0124b06辛酸，萬毒並至。餘罪未畢，故使不死。故名 T 0124b07大叫喚。久受苦已，乃出大叫喚地獄，慞惶馳 T 0124b08走，求自救護，宿對所牽，不覺忽至黑沙地 T 0124b09獄，乃至寒氷地獄，爾乃命終。」

T 0124b10佛告比丘：「燒炙大地獄有十六小獄，周匝 T 0124b11圍遶，何故名為燒炙大地獄？爾時，獄卒將 T 0124b12諸罪人置鐵城中，其城火然，內外俱赤，燒 T 0124b13炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪 T 0124b14未畢，故使不死。是故名為燒炙地獄。

「復次， T 0124b15燒炙地獄其諸獄卒，將彼罪人入鐵室內， T 0124b16其室火然，內外俱赤，燒炙罪人，皮肉燋爛，苦 T 0124b17痛辛酸，萬毒並至。餘罪未畢，故使不死。是 T 0124b18故名為燒炙地獄。

「復次，燒炙地獄其諸獄卒， T 0124b19取彼罪人著鐵樓上，其樓火然，內外俱赤， T 0124b20燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。餘 T 0124b21罪未畢，故使不死。是故名為燒炙地獄。

「復 T 0124b22次，燒炙地獄其諸獄卒，取彼罪人擲著大鐵 T 0124b23陶中，其陶火燃，內外俱赤，燒炙罪人，皮肉燋 T 0124b24爛，苦痛辛酸，萬毒並至。餘罪未畢，故使不 T 0124b25死。是故名為燒炙地獄。

「復次，燒炙地獄其 T 0124b26諸獄卒，取彼罪人擲大 鏊 上，其 鏊 火然，中外 T 0124b27俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並 T 0124b28至。餘罪未畢，故使不死。久受苦已，乃出 T 0124b29燒炙地獄，慞惶馳走，求自救護，宿罪所牽， T 0124c01不覺忽至黑沙地獄，乃至寒氷地獄，然後命 T 0124c02終，亦復如是。」

T 0124c03佛告比丘：「大燒炙地獄有十六小獄，周匝圍 T 0124c04遶，各各縱廣五百由旬。云何名大燒炙地獄？ T 0124c05其諸獄卒將諸罪人置鐵城中，其城火然，內 T 0124c06外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦 T 0124c07痛辛酸，萬毒並至。餘罪未畢，故使不死。是 T 0124c08故名為大燒炙地獄。

「復次，大燒炙地獄其諸 T 0124c09獄卒，將諸罪人入鐵室中，其室火燃，內外俱 T 0124c10赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛 T 0124c11酸，萬毒並至。餘罪未畢，故使不死。是故名 T 0124c12為大燒炙地獄。

「復次，大燒炙地獄其諸獄卒， T 0124c13取彼罪人著鐵樓上，其樓火燃，內外俱赤， T 0124c14燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸， T 0124c15萬毒並至。餘罪未畢，故使不死。是故名曰 T 0124c16大燒炙地獄。

「復次，大燒炙地獄其諸獄卒，取 T 0124c17彼罪人著大鐵陶中，其陶火然，內外俱赤， T 0124c18燒炙罪人，重大燒炙，苦痛辛酸，萬毒並至。 T 0124c19餘罪未畢，故使不死。是故名為大燒炙地 T 0124c20獄。

「復次，大燒炙地獄中自然有大火坑，火焰 T 0124c21熾盛，其坑兩岸有大火山，其諸獄卒捉彼罪 T 0124c22人貫鐵叉上，竪著火中，燒炙其身，重大 T 0124c23燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未 T 0124c24畢，故使不死。久受苦已，然後乃出大燒炙 T 0124c25地獄，慞惶馳走，求自救護，宿對所牽，不覺 T 0124c26忽至黑沙地獄，乃至寒氷地獄，爾乃命終，亦 T 0124c27復如是。」

T 0124c28佛告比丘：「無間大地獄有十六小獄，周匝圍 T 0124c29遶，各各縱廣五百由旬。云何名無間地獄？其 T 0125a01諸獄卒捉彼罪人剝其皮，從足至頂，即 T 0125a02以其皮纏罪人身，著火車輪，疾駕火車， T 0125a03輾熱鐵地，周行往返，身體碎爛，皮肉墮落， T 0125a04苦痛辛酸，萬毒並至。餘罪未畢，故使不死。 T 0125a05是故名為無間地獄。

「復次，無間大地獄有大 T 0125a06鐵城，其城四面有大火起，東焰至西，西焰 T 0125a07至東，南焰至北，北焰至南，上焰至下，下 T 0125a08焰至上，焰熾迴遑，無間空處，罪人在中，東 T 0125a09西馳走，燒炙其身，皮肉燋爛，苦痛辛酸，萬毒 T 0125a10並至。餘罪未畢，故使不死。是故名為無間 T 0125a11地獄。

「復次，無間大地獄中有鐵城，火起洞然， T 0125a12罪人在中，火焰燎身，皮肉燋爛，苦痛辛酸，萬 T 0125a13毒並至。餘罪未畢，故使不死。是故名為無 T 0125a14間地獄。

「復次，大無間地獄罪人在中，久乃門 T 0125a15開，其諸罪人 ［馬＊奔］ 走往趣。彼當走時，身諸肢 T 0125a16節，皆火焰出，猶如力士執大草炬逆風而 T 0125a17走，其焰熾然。罪人走時，亦復如是。走欲至 T 0125a18門，門自然閉，罪人 ［跳－兆＋匍］ 蹈 ，伏熱鐵地，燒炙其 T 0125a19身，皮肉燋爛，苦痛辛酸，萬毒並至。餘罪未畢， T 0125a20故使不死。是故名為無間地獄。

「復次，無間 T 0125a21地獄其中罪人，舉目所見，但見惡色，耳有 T 0125a22所聞，但聞惡聲，鼻有所聞，但聞臭惡，身有 T 0125a23所觸，但觸苦痛，意有所念，但念惡法。又其 T 0125a24罪人彈指之頃，無不苦時，故名無間地獄。 T 0125a25其中眾生久受苦已，從無間出，慞惶馳走， T 0125a26求自救護，宿對所牽，不覺忽到黑沙地獄， T 0125a27乃至寒氷地獄，爾乃命終，亦復如是。」

爾時，世 T 0125a28尊即說頌曰：

T 0125a29

「身為不善業，　　口意亦不善， T 0125b01
斯墮想地獄，　　怖懼衣毛竪。 T 0125b02
惡意向父母，　　佛及諸聲聞， T 0125b03
則墮黑繩獄，　　苦痛不可稱。 T 0125b04
但造三惡業，　　不修三善行， T 0125b05
墮堆壓地獄，　　苦痛不可稱。 T 0125b06
瞋恚懷毒害，　　殺生血污手， T 0125b07
造諸雜惡行，　　墮叫喚地獄。 T 0125b08
常習眾邪見，　　為愛網所覆， T 0125b09
造此卑陋行，　　墮大叫喚獄。 T 0125b10
常為燒炙行，　　燒炙諸眾生， T 0125b11
墮燒炙地獄，　　長夜受燒炙。 T 0125b12
捨於善果業，　　善果清淨道， T 0125b13
為眾弊惡行，　　墮大燒炙獄。 T 0125b14
為極重罪行，　　必生惡趣業， T 0125b15
墮無間地獄，　　受罪不可稱。 T 0125b16
想及黑繩獄，　　堆壓二叫喚， T 0125b17
燒炙大燒炙，　　無間為第八。 T 0125b18
此八大地獄，　　洞然火光色， T 0125b19
斯由宿惡殃，　　小獄有十六。」

T 0125b20佛告比丘：「彼二大金剛山間有大風起，名 T 0125b21為增佉，若使此風來至此四天下及八千 T 0125b22天下者，吹此大地及諸名山須彌山王去 T 0125b23地十里，或至百里，飛颺空中，皆悉糜碎。譬 T 0125b24如壯士，手把輕糠散於空中。 彼 大風力，若 T 0125b25使來者，吹此天下，亦復如是。由有二大金 T 0125b26剛山遮止此風，故使不來。比丘！當知此金 T 0125b27剛山多所饒益，亦是眾生行報所致。

「又彼 T 0125b28二山間風，焰熾猛熱，若使彼風來至此四天 T 0125b29下者，其中眾生、山河、江海、草木、叢林皆當 T 0125c01燋枯。猶如盛夏斷生濡草，置於日中，尋時 T 0125c02萎枯。彼風如是，若使來至此世界，熱氣燒 T 0125c03炙，亦復如是。由此二金剛山遮止此風，故 T 0125c04使不來。比丘！當知此金剛山多所饒益，亦 T 0125c05是眾生行報所致。

「又彼二山間風，臭處不淨， T 0125c06腥穢酷烈，若使來至此天下者，熏此眾生 T 0125c07皆當失目。由此二大金剛山遮止此風，故 T 0125c08使不來。比丘！當知此金剛山多所饒益，亦 T 0125c09是眾生行報所致。

「又彼二山中間復有十地 T 0125c10獄：一名厚雲，二名無雲，三名呵呵，四名奈 T 0125c11何，五名羊鳴，六名須乾提，七名優鉢羅，八 T 0125c12名拘物頭，九名分陀利，十名鉢頭摩。云 T 0125c13何厚雲地獄？其獄罪人自然生身，譬如厚 T 0125c14雲，故名厚雲。云何名曰無雲？其彼獄中受 T 0125c15罪眾生，自然生身，猶如段肉，故名無雲。云 T 0125c16何名呵呵？其地獄中受罪眾生，苦痛切身，皆 T 0125c17稱呵呵，故名呵呵。云何名奈何？其地獄中 T 0125c18受罪眾生，苦痛酸切，無所歸依，皆稱奈何， T 0125c19故名奈何。云何名羊鳴？其地獄中受罪眾 T 0125c20生，苦痛切身，欲舉聲語，舌不能轉，直如 T 0125c21羊鳴，故名羊鳴。云何名須乾提？其地獄中 T 0125c22舉獄皆黑，如須乾提華色，故名須乾提。云 T 0125c23何名優鉢羅？其地獄中舉獄皆青，如優鉢羅 T 0125c24華，故名優鉢羅。云何名俱物頭？其地獄中 T 0125c25舉獄皆紅，如俱物頭華色，故名俱物頭。云 T 0125c26何名分陀利？其地獄中舉獄皆白，如分陀 T 0125c27利華色，故名分陀利。云何名鉢頭摩？其地 T 0125c28獄中舉獄皆赤，如鉢頭摩華色，故名鉢頭 T 0125c29摩。」

佛告比丘：「喻如有篅受六十四斛，滿中 T 0126a01胡麻，有人百歲持一麻去，如是至盡，厚雲 T 0126a02地獄受罪未竟，如二十厚雲地獄壽與一 T 0126a03無雲地獄壽等，如二十無雲地獄壽與一 T 0126a04呵呵地獄壽等，如二十呵呵地獄壽與一 T 0126a05奈何地獄壽等，如二十奈何地獄壽與一 T 0126a06羊鳴地獄壽等，如二十羊鳴地獄壽與一 T 0126a07須乾提地獄壽等，如二十須乾提地獄壽 T 0126a08與一優鉢羅地獄壽等，如二十優鉢羅地 T 0126a09獄壽與一拘物頭地獄壽等，如二十拘物 T 0126a10頭地獄壽與一分陀利地獄壽等，如二十 T 0126a11分陀利地獄壽與一鉢頭摩地獄壽等，如 T 0126a12二十鉢頭摩地獄壽，名一中劫，如二十中 T 0126a13劫，名一大劫。鉢頭摩地獄中火焰熱熾盛，罪 T 0126a14人去火一百由旬，火已燒炙；去六十由旬， T 0126a15兩耳已聾，無所聞知；去五十由旬，兩目已 T 0126a16盲，無所復見。瞿波梨比丘已懷惡心，謗舍 T 0126a17利弗、目犍連，身壞命終，墮此鉢頭摩地獄中。

T 0126a18「爾時，梵王說此偈言：

T 0126a19

「『夫士之生，　　斧在口中， T 0126a20
　所以斬身，　　由其惡口。 T 0126a21
　應毀者譽，　　應譽者毀， T 0126a22
　口為惡業，　　身受其罪。 T 0126a23
　技術取財，　　其過薄少， T 0126a24
　毀謗賢聖，　　其罪甚重。 T 0126a25
　百千無雲壽，　　四十一雲壽， T 0126a26
　謗聖受斯殃，　　由心口為惡。』」

T 0126a27佛告比丘：「彼梵天說如是偈，為真正言，佛 T 0126a28所印可。所以者何？我今如來、至真、等正覺亦 T 0126a29說此義。

T 0126b01

「夫士之生，　　斧在口中， T 0126b02
所以斬身，　　由其惡言。 T 0126b03
應毀者譽，　　應譽者毀， T 0126b04
口為惡業，　　身受其罪。 T 0126b05
技術取財，　　其過薄少， T 0126b06
毀謗賢聖，　　其罪甚重。 T 0126b07
百千無雲壽，　　四十一雲壽， T 0126b08
謗聖受斯殃，　　由心口為惡。」

T 0126b09佛告比丘：「閻浮提南大金剛山內，有閻羅 T 0126b10王宮，王所治處縱廣六千由旬，其城七重，七 T 0126b11重欄楯、七重羅網、七重行樹，乃至無數眾鳥 T 0126b12相和悲鳴，亦復如是。然彼閻羅王晝夜三 T 0126b13時，有大銅鑊自然在前。若鑊出宮內，王見 T 0126b14畏怖，捨出宮外。若鑊出宮外，王見畏怖，捨 T 0126b15入宮內。有大獄卒，捉閻羅王臥熱鐵上， T 0126b16以鐵鈎擗口使開，洋銅灌之，燒其脣舌， T 0126b17從咽至腹，通徹下過，無不燋爛。受罪訖已， T 0126b18復與諸婇女共相娛樂。彼諸大臣同受福 T 0126b19者，亦復如是。」

佛告比丘：「有三使者，云何為 T 0126b20三？一者老，二者病，三者死。有眾生身行惡， T 0126b21口言惡，心念惡，身壞命終，墮地獄中。獄卒 T 0126b22將此罪人詣閻羅王所，到已，白言：『此是天 T 0126b23使所召也，唯願大王善問其辭。』王問罪人 T 0126b24言：『汝不見初使耶？』罪人報言：『我不見也。』 T 0126b25王復告曰：『汝在人中時，頗見老人頭白齒 T 0126b26落，目視矇矇，皮緩肌 ［月＊曷］ ，僂脊柱杖，呻吟而 T 0126b27行，身體戰掉，氣力衰微。見此人不？』罪人言： T 0126b28『見。』王復告曰：『汝何不自念：「我亦如是。」』彼 T 0126b29人報言：『我時放逸，不自覺知。』王復語言：『汝自 T 0126c01放逸，不能修身、口、意，改惡從善，今當令 T 0126c02汝知放逸苦。』王又告言：『今汝受罪，非父母 T 0126c03過，非兄弟過，亦非天帝，亦非先祖，亦非知 T 0126c04識、僮僕、使人，亦非沙門、婆羅門過。汝自有惡， T 0126c05汝今自受。』

「時，閻羅王以第一天使問罪人 T 0126c06已，復以第二天使問罪人言：『云何汝不見 T 0126c07第二天使耶？』對曰：『不見。』王又問言：『汝本為 T 0126c08人時，頗見人疾病困篤，臥著牀褥，屎尿臭處， T 0126c09身臥其上，不能起居，飲食須人，百節酸疼， T 0126c10流淚呻吟，不能言語。汝見是不？』答曰：『見。』王 T 0126c11又報言：『汝何不自念：「如此病苦，我亦當爾？」』 T 0126c12罪人報言：『我時放逸，不自覺知。』王又語言： T 0126c13『汝自放逸，不能修身、口、意，改惡從善，今當 T 0126c14令汝知放逸苦。』王又告言：『今汝受罪，非父 T 0126c15母過，非兄弟過，亦非天帝過，亦非先祖，亦 T 0126c16非知識、僮僕、使人，亦非沙門、婆羅門過。汝自 T 0126c17為惡，汝今自受。』

「時，閻羅王以第二天使問 T 0126c18罪人已，復以第三天使問罪人言：『云何汝 T 0126c19不見第三天使耶？』答言：『不見。』王又問言： T 0126c20『汝本為人時，頗見人死，身壞命終，諸根永滅， T 0126c21身體挺直，猶如枯木，捐棄塚間，鳥獸所食， T 0126c22或衣棺槨，或以火燒。汝見是不？』罪人報曰： T 0126c23『實見。』王又報言：『汝何不自念：「我亦當死，與 T 0126c24彼無異。」』罪人報言：『我時放逸，不自覺知。』王 T 0126c25復語言：『汝自放逸，不能修身、口、意，改惡從 T 0126c26善，今當令汝知放逸苦。』王又告言：『汝今受 T 0126c27罪，非父母過，非兄弟過，亦非天帝，亦非 T 0126c28先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門 T 0126c29過。汝自為惡，汝今自受。』時，閻羅王以三天 T 0127a01使具詰問已，即付獄卒。時，彼獄卒即將罪 T 0127a02人詣大地獄，其大地獄縱廣百由旬，下深百 T 0127a03由旬。」

爾時，世尊即說偈言：

T 0127a04

「四方有四門，　　巷陌皆相當， T 0127a05
以鐵為獄牆，　　上覆鐵羅網。 T 0127a06
以鐵為下地，　　自然火焰出， T 0127a07
縱廣百由旬，　　安住不傾動。 T 0127a08
黑焰熢 ［火＊孛］ 起，　　赫烈難可覩， T 0127a09
小獄有十六，　　火熾由行惡。」

T 0127a10佛告比丘：「時，閻羅王自生念言：『世間眾生迷 T 0127a11惑無識，身為惡行，口、意為惡，其後命終，少 T 0127a12有不受此苦。世間眾生若能改惡，修身、口、 T 0127a13意為善行者，命終受樂，如彼天神。我若命 T 0127a14終生人中者，若遇如來，當於正法中剃 T 0127a15除鬚髮，服三法衣，出家修道，以清淨信 T 0127a16修淨梵行，所作已辦，斷除生死，於現法 T 0127a17中自身作證，不受後有。』」

爾時，世尊以偈 T 0127a18頌曰：

T 0127a19

「雖見天使者，　　而猶為放逸， T 0127a20
其人常懷憂，　　生於卑賤處。 T 0127a21
若有智慧人，　　見於天使者， T 0127a22
親近賢聖法，　　而不為放逸。 T 0127a23
見受生恐畏，　　由生老病死， T 0127a24
無受則解脫，　　生老病死盡。 T 0127a25
彼得安隱處，　　現在得無為， T 0127a26
已渡諸憂畏，　　決定般涅槃。」

T 0127a27

佛說長阿含第四分世記經龍鳥品第五

T 0127a28佛告比丘：「有四種龍。何等為四？一者卵生， T 0127a29二者胎生，三者濕生，四者化生，是為四種。 T 0127b01有四種金翅鳥。何等為四？一者卵生，二者 T 0127b02胎生，三者濕生，四者化生，是為四種。大海 T 0127b03水底有娑竭龍王宮，縱廣八萬由旬，宮牆七 T 0127b04重，七重欄楯、七重羅網、七重行樹，周匝嚴飾， T 0127b05皆七寶成，乃至無數眾鳥相和而鳴，亦復如 T 0127b06是。須彌山王與佉陀羅山二山中間，有難 T 0127b07陀、婆難陀二龍王宮，各各縱廣六千由旬， T 0127b08宮牆七重，七重欄楯、七重羅網、七重行樹，周 T 0127b09匝校飾，以七寶成，乃至無數眾鳥相和而 T 0127b10鳴，亦復如是。

「大海北岸有一大樹，名究羅 T 0127b11睒摩羅，龍王、金翅鳥共有此樹。其樹下圍 T 0127b12七由旬，高百由旬，枝葉四布五十由旬。此大 T 0127b13樹東有卵生龍王宮、卵生金翅鳥宮，其宮各 T 0127b14各縱廣六千由旬，宮牆七重，七重欄楯、七重 T 0127b15羅網、七重行樹，周匝校飾，以七寶成，乃至 T 0127b16無數眾鳥相和悲鳴，亦復如是。其究羅睒摩 T 0127b17羅樹南有胎生龍王宮、胎生金翅鳥宮，其宮 T 0127b18各各縱廣六千由旬，宮牆七重，七重欄楯、七 T 0127b19重羅網、七重行樹，周匝校飾，以七寶成，乃 T 0127b20至無數眾鳥相和悲鳴，亦復如是。究羅睒摩 T 0127b21羅樹西有濕生龍宮、濕生金翅鳥宮，其宮 T 0127b22各各縱廣六千由旬，宮牆七重，七重欄楯、七 T 0127b23重羅網、七重行樹，周匝校飾，以七寶成，乃 T 0127b24至無數眾鳥相和而鳴，亦復如是。究羅睒摩 T 0127b25羅樹北有化生龍王宮、化生金翅鳥宮，其宮 T 0127b26各各縱廣六千由旬，宮牆七重，七重欄楯、七 T 0127b27重羅網、七重行樹，周匝校飾，以七寶成，乃 T 0127b28至無數眾鳥相和悲鳴，亦復如是。

「若卵生金 T 0127b29翅鳥欲搏食龍時，從究羅睒摩羅樹東枝 T 0127c01飛下，以翅搏大海水，海水兩 披 二百由旬， T 0127c02取卵生龍食之，隨意自在，而不能取胎生、 T 0127c03濕生、化生諸龍。

「若胎生金翅鳥欲搏食卵生 T 0127c04龍時，從樹東枝飛下，以翅搏大海水，海水 T 0127c05兩披二百由旬，取卵生龍食之，自在隨意。 T 0127c06若胎生金翅鳥欲食胎生龍時，從樹南枝 T 0127c07飛下，以翅搏大海水，海水兩披四百由旬， T 0127c08取胎生龍食之，隨意自在，而不能取濕生、 T 0127c09化生諸龍食也。

「濕生金翅鳥欲食卵生龍 T 0127c10時，從樹東枝飛下，以翅搏大海水，海水兩 T 0127c11披二百由旬，取卵生龍食之，自在隨意。濕 T 0127c12生金翅鳥欲食胎生龍時，於樹南枝飛下， T 0127c13以翅搏大海水，海水兩披四百由旬，取胎 T 0127c14生龍食之，自在隨意。濕生金翅鳥欲食濕 T 0127c15生龍時，於樹西枝飛下，以翅搏大海水，海 T 0127c16水兩披八百由旬，取濕生龍食之，自在隨 T 0127c17意，而不能取化生龍食。

「化生金翅鳥欲食 T 0127c18卵生龍時，從樹東枝飛下，以翅搏大海水， T 0127c19海水兩披二百由旬，取卵生龍食之，自在隨 T 0127c20意。化生金翅鳥欲食胎生龍時，從樹南枝 T 0127c21飛下，以翅搏大海水，海水兩披四百由旬， T 0127c22取胎生龍食之，隨意自在。化生金翅鳥欲 T 0127c23食濕生龍時，從樹西枝飛下，以翅搏大海 T 0127c24水，海水兩披八百由旬，取濕生龍食之。化 T 0127c25生金翅鳥欲食化生龍時，從樹北枝飛下， T 0127c26以翅搏大海水，海水兩披千六百由旬，取 T 0127c27化生龍食之，隨意自在。是為金翅鳥所食 T 0127c28諸龍。

「復有大龍，金翅鳥所不能得。何者 T 0127c29是？娑竭龍王、難陀龍王、跋難陀龍王、伊那婆羅 T 0128a01龍王、提頭賴吒龍王、善見龍王、阿盧龍王、伽 T 0128a02拘羅龍王、伽毗羅龍王、阿波羅龍王、伽 ［少／兔］ 龍 T 0128a03王、瞿伽 ［少／兔］ 龍王、阿耨達龍王、善住龍王、優睒 T 0128a04伽波頭龍王、得叉伽龍王，此諸大龍王皆 T 0128a05不為金翅鳥之所搏食，其有諸龍在近 T 0128a06彼住者，亦不為金翅鳥之所搏食。」

T 0128a07佛告比丘：「若有眾生奉持龍戒，心意向龍， T 0128a08具龍法者，即生龍中。若有眾生奉持金翅 T 0128a09鳥戒，心向金翅鳥，具其法者，便生金翅鳥 T 0128a10中。或有眾生持兔梟戒者，心向兔梟，具 T 0128a11其法者，墮兔梟中。若有眾生奉持狗戒，或 T 0128a12持牛戒，或持鹿戒，或持瘂戒，或持摩尼婆 T 0128a13陀戒，或持火戒，或持月戒，或持日戒，或持 T 0128a14水戒，或持供養火戒，或持苦行穢汙法，彼 T 0128a15作是念：『我持此瘂法、摩尼婆陀法、火法、日月 T 0128a16法、水法、供養火法、諸苦行法，我持此功德，欲 T 0128a17以生天。』此是邪見。」

佛言：「我說此邪見人必趣 T 0128a18二處，若生地獄，有墮四生。或有沙門、婆 T 0128a19羅門有如是論、如是見：『我、世間有常，此實 T 0128a20餘虛；我及世間無常，此實餘虛；我及世間有 T 0128a21常無常，此實餘虛；我及世間非有常非無常， T 0128a22此實餘虛。我、世有邊，此實餘虛；我、世無邊， T 0128a23此實餘虛；我、世有邊無邊，此實餘虛；我、世 T 0128a24非有邊非無邊，此實餘虛。是命是身，此實餘 T 0128a25虛；是命異身異，此實餘虛；非有命非無命，此 T 0128a26實餘虛；無命無身，此實餘虛。』或有人言：『有 T 0128a27如是他死，此實餘虛。』有言：『無如是他死，此 T 0128a28實餘虛。』或言：『有如是無如是他死，此實餘 T 0128a29虛。』又言：『非有非無如是他死，此實餘虛。』

「彼 T 0128b01沙門、婆羅門若作如是論、如是見者，言世 T 0128b02是常，此實餘虛者，彼於行有我見、命見、身 T 0128b03見、世間見，是故彼作是言：『我、世間有常。』彼 T 0128b04言無常者，於行有我見、命見、身見、世間見， T 0128b05是故彼言：『我、世間無常。』彼言有常無常者， T 0128b06彼行於有我見、命見、身見、世間見，故言：『世 T 0128b07間有常無常。』彼言非有常非無常者，於行 T 0128b08有我見、命見、身見、世間見，故言：『我、世間非有 T 0128b09常非無常。』

「彼言我、世間有邊者，於行有我 T 0128b10見、命見、身見、世間見，言：『命有邊，身有邊，世間 T 0128b11有邊，從初受胎至於塚間，所有四大身如 T 0128b12是展轉，極至七生，身、命行盡，我入清淨聚。』 T 0128b13是故彼言：『我有邊。』彼言我、世間無邊者，於 T 0128b14行有我見、命見、身見、世間見，言：『命無邊，身無 T 0128b15邊。世間無邊，從初受胎至於塚間，所有四 T 0128b16大身如是展轉，極至七生，身、命行盡，我入清 T 0128b17淨聚。』是言：『我、世間無邊。』彼作是言：『此世間 T 0128b18有邊無邊。』彼於行有我見、命見、身見、世間 T 0128b19見：『命有邊無邊，從初受胎至於塚間，所有 T 0128b20四大身如是展轉，極至七生，身、命行盡，我入 T 0128b21清淨聚。』是故言：『我有邊無邊。』彼作是言：『我、 T 0128b22世間非有邊非無邊。』於行有我見、命見、身見、 T 0128b23世間見：『命身非有邊非無邊，從初受胎至 T 0128b24於塚間，所有四大身如是展轉，極至七生，身、 T 0128b25命行盡，我入清淨聚。』是故言：『我非有邊非無 T 0128b26邊。』

「彼言是命是身者，於此身有命見，於 T 0128b27餘身有命見，是故言：『是命是身。』言命異身 T 0128b28異者，於此身有命見，於餘身無命見，是 T 0128b29故言：『命異身異。』彼言身命非有非無者，於 T 0128c01此身無命見，於餘身有命見，是故言：『非有 T 0128c02非無。』彼言無身命者，此身無命見，餘身無 T 0128c03命見，是故言：『無命無身。』彼言有如是他死 T 0128c04者，其人見今有命，後更有身、命遊行，是故 T 0128c05言：『有如是他死。』無如是他死者，彼言今 T 0128c06世有命，後世無命，是故言：『無如是他死。』有 T 0128c07如是他死無如是他死者，彼言今世命斷 T 0128c08滅，後世命遊行，是故言：『有如是他命無如 T 0128c09是他命。』非有非無如是他死者，彼言今身、 T 0128c10命斷滅，後身、命斷滅，是故言：『非有非無如是 T 0128c11他死。』」

爾時，世尊告諸比丘言：「乃往過去有 T 0128c12王名鏡面，時，集生盲人聚在一處，而告之 T 0128c13曰：『汝等生盲，寧識象不？』對曰：『大王！我不識、 T 0128c14不知。』王復告言：『汝等欲知彼形類不？』對曰： T 0128c15『欲知。』時，王即勅侍者，使將象來，令眾盲子 T 0128c16手自捫象。中有摸象得鼻者，王言此是象， T 0128c17或有摸象得其牙者，或有摸象得其耳 T 0128c18者，或有摸象得其頭者，或有摸象得其 T 0128c19背者，或有摸象得其腹者，或有摸象得 T 0128c20其 髀 者，或有摸象得其膊者，或有摸 T 0128c21象得其跡者，或有摸象得其尾者，王皆語 T 0128c22言：『此是象也。』

「時，鏡面王即却彼象，問盲子 T 0128c23言：『象何等類？』其諸盲子，得象鼻者，言象如 T 0128c24曲轅，得象牙者，言象如杵，得象耳者，言 T 0128c25象如箕，得象頭者，言象如鼎，得象背者， T 0128c26言象如丘阜，得象腹者，言象如壁，得象 T 0128c27 髀 者，言象如樹，得象膊者，言象如柱，得 T 0128c28象跡者，言象如臼，得象尾者，言象如絙。 T 0128c29各各共諍，互相是非，此言如是，彼言不爾， T 0129a01云云不已，遂至鬪諍。時，王見此，歡喜大笑。

T 0129a02「爾時，鏡面王即說頌曰：

T 0129a03

「『諸盲人群集，　　於此競諍訟， T 0129a04
　象身本一體，　　異相生是非。』」

T 0129a05佛告比丘：「諸外道異學亦復如是，不知苦 T 0129a06諦，不知習諦、盡諦、道諦，各生異見，互相是 T 0129a07非，謂己為是，便起諍訟。若有沙門、婆羅門 T 0129a08能如實知苦聖諦、苦習聖諦、苦滅聖諦、苦出 T 0129a09要諦，彼自思惟，相共和合，同一受，同一師，同 T 0129a10一水乳，熾然佛法，安樂久住。」

爾時，世尊而 T 0129a11說偈言：

T 0129a12

「若人不知苦，　　不知苦所起， T 0129a13
亦復不知苦，　　所可滅盡處， T 0129a14
亦復不能知，　　滅於苦集道， T 0129a15
失於心解脫，　　慧解脫亦失， T 0129a16
不能究苦本，　　生老病死源。 T 0129a17
若 能諦知苦，　　知苦所起因， T 0129a18
亦能知彼苦，　　所可滅盡處， T 0129a19
又能善分別，　　滅苦集聖道， T 0129a20
則得心解脫，　　慧解脫亦然。 T 0129a21
斯人能究竟，　　苦陰之根本， T 0129a22
盡生老病死，　　受有之根原。

T 0129a23「諸比丘！是故汝等當勤方便思惟苦聖諦、苦 T 0129a24集聖諦、苦滅聖諦、苦出要諦。」

T 0129a25

佛說長阿含經卷第十九

第四分世記經阿須倫品第六

T 0129b02

佛說長阿含經卷第二十
T 0129a28 T 0129a29 後秦弘始年佛陀耶舍共竺佛念譯

T 0129b01佛告比丘：「須彌山北大海水底有羅呵阿須 T 0129b03倫城，縱廣八萬由旬，其城七重，七重欄楯、七 T 0129b04重羅網、七重行樹，周匝校飾，以七寶成，城 T 0129b05高三千由旬，廣二千由旬。其城門高一千由 T 0129b06旬，廣千由旬，金城銀門，銀城金門，乃至無數 T 0129b07眾鳥相和而鳴，亦復如是。其阿須倫王所治 T 0129b08小城，當大城中，名輪輸摩跋吒，縱廣六萬 T 0129b09由旬，其城七重，七重欄楯、七重羅網、七重行 T 0129b10樹，周匝校飾，七寶所成，城高三千由旬，廣 T 0129b11二千由旬。其城門高二千由旬，廣千由旬，金 T 0129b12城銀門，銀城金門，乃至無數眾鳥相和而鳴， T 0129b13亦復如是。

「於其城內別立議堂，名曰七 T 0129b14尸利沙，堂牆七重，七重欄楯、七重羅網、七重 T 0129b15行樹，周匝校飾，七寶所成，議堂下基純以 T 0129b16車 璩 ，其柱樑純以七寶，其堂中柱圍千由 T 0129b17旬，高萬由旬，當此柱下有正法座，縱廣七 T 0129b18百由旬，彫文刻鏤，七寶所成。堂有四戶，周 T 0129b19匝欄楯，階亭七重，七重欄楯、七重羅網、七重 T 0129b20行樹，周匝校飾，七寶所成，乃至眾鳥相和而 T 0129b21鳴，亦復如是。其議堂北有阿須倫宮殿，縱 T 0129b22廣萬由旬，宮牆七重，七重欄楯、七重羅網、七 T 0129b23重行樹，周匝校飾，以七寶成，乃至無數眾 T 0129b24鳥相和悲鳴，亦復如是。其議堂東有一園 T 0129b25林，名曰娑羅，縱廣萬由旬，園牆七重，七重欄 T 0129b26楯、七重羅網、七重行樹，周匝校飾，以七寶 T 0129b27成，乃至無數眾鳥相和悲鳴，亦復如是。其議 T 0129b28堂南有一園林，名曰極妙，縱廣萬由旬，如 T 0129b29娑羅園。其議堂西有一園林，名曰睒摩，縱 T 0129c01廣萬由旬，亦如娑羅園林。其議堂北有一園 T 0129c02林，名曰樂林，縱廣萬由旬，亦如娑羅園林。

T 0129c03「娑羅、極妙二園中間生晝度樹，下圍七由旬， T 0129c04高百由旬，枝葉四布五十由旬。樹牆七重，七 T 0129c05重欄楯、七重羅網、七重行樹，周匝校飾，以七 T 0129c06寶成，乃至無數眾鳥相和而鳴，亦復如是。 T 0129c07又其睒摩、樂林二園中間有跋難陀池，其水 T 0129c08清涼，無有垢穢。寶塹七重，周匝砌廁，七重欄 T 0129c09楯、七重羅網、七重行樹，周匝校飾，七寶所成。 T 0129c10於其池中生四種華，華葉縱廣一由旬，香 T 0129c11氣流布亦一由旬，根如車轂，其汁流出，色白 T 0129c12如乳，味甘如蜜，無數眾鳥相和而鳴。又其池 T 0129c13邊有七重階亭，門牆七重，七重欄楯、七重羅 T 0129c14網、七重行樹，周匝校飾，七寶所成，乃至無數 T 0129c15眾鳥相和悲鳴，亦復如是。

「其阿須倫王臣下 T 0129c16宮殿，有縱廣萬由旬者，有九千、八千，極小 T 0129c17宮殿至千由旬，宮牆七重，七重欄楯、七重羅 T 0129c18網、七重行樹，周匝校飾，以七寶成，乃至無 T 0129c19數眾鳥相和而鳴，亦復如是。其小阿須倫宮 T 0129c20殿有縱廣千由旬、九百、八百，極小宮殿至百 T 0129c21由旬，皆宮牆七重，七重欄楯、七重羅網、七重行 T 0129c22樹，周匝校飾，七寶所成，乃至無數眾鳥相和 T 0129c23悲鳴，亦復如是。

「其議堂北有七寶階道入 T 0129c24於宮中，復有階道趣娑羅園，復有階道趣 T 0129c25極妙園，復有階道趣睒摩園，復有階道趣 T 0129c26樂林園，復有階道趣晝度樹，復有階道趣 T 0129c27跋難陀池，復有階道趣大臣宮殿，復有 T 0129c28階道趣小阿須倫宮殿。若阿須倫王欲詣 T 0129c29娑羅園遊觀時，即念毗摩質多阿須倫王， T 0130a01毗摩質多阿須倫王復自念言：『羅呵阿須倫 T 0130a02王念我。』即自莊嚴駕乘寶車，無數大眾侍從 T 0130a03圍遶，詣羅呵阿須倫王前，於一面立。時，阿 T 0130a04須倫王復念波羅呵阿須倫王，波羅呵阿 T 0130a05須倫王復自念言：『王今念我。』即自莊嚴駕 T 0130a06乘寶車，無數大眾侍從圍遶，詣 羅呵王前， T 0130a07於一面立。

「時，阿須倫王復念睒摩羅阿須倫 T 0130a08王，睒摩羅阿須倫王復自念言：『今王念我。』 T 0130a09即自莊嚴駕乘寶車，無數大眾侍從圍遶，詣 T 0130a10羅呵王前，於一面立。時，王復念大臣阿須 T 0130a11倫，大臣阿須倫復自念言：『今王念我。』即自莊 T 0130a12嚴駕乘寶車，無數大眾侍從圍遶，詣羅呵王 T 0130a13前，於一面立。時，王復念小阿須倫，小阿須 T 0130a14倫復自念言：『今王念我。』即自莊嚴，與諸大 T 0130a15眾詣羅呵王前，於一面立。

「時，羅呵王身著 T 0130a16寶衣，駕乘寶車，與無數大眾前後圍遶，詣 T 0130a17娑羅林中，有自然風，吹門自開；有自然風， T 0130a18吹地令淨；有自然風，吹花散地，花至於 T 0130a19膝。時，羅呵王入此園已，共相娛樂，一日、二日， T 0130a20乃至七日，娛樂訖已，便還本宮。其後遊觀極 T 0130a21妙園林、睒摩園林、樂園林，亦復如是。時，羅 呵 T 0130a22王常有五大阿須倫侍衛左右：一名提持， T 0130a23二名雄力，三名武夷，四名頭首，五名摧伏。 T 0130a24此五大阿須倫常侍衛左右。其羅呵王宮殿 T 0130a25在大海水下，海水在上，四風所持：一名住 T 0130a26風，二名持風，三名不動，四者堅固。持大 T 0130a27海水，懸處虛空，猶如浮雲，去阿須倫宮一 T 0130a28萬由旬終不墮落。阿須倫王福報、功德、威神 T 0130a29如是。」

T 0130b01

佛說長阿含第四分世記經四天王品第七

T 0130b02佛告比丘：「須彌山王東千由旬提頭賴吒天 T 0130b03王城，名賢上，縱廣六千由旬，其城七重，七重 T 0130b04欄楯、七重羅網、七重行樹，周匝校飾，以七 T 0130b05寶成，乃至無數眾鳥相和而鳴，亦復如是。 T 0130b06須彌山南千由旬有毗樓勒天王城，名善 T 0130b07見，縱廣六千由旬，其城七重，七重欄楯、七重 T 0130b08羅網、七重行樹，周匝校飾，以七寶成，乃至 T 0130b09無數眾鳥相和而鳴，亦復如是。須彌山西千 T 0130b10由旬有毗樓婆叉天王城，名周羅善見，縱 T 0130b11廣六千由旬，其城七重，七重欄楯、七重羅網、 T 0130b12七重行樹，周匝校飾，以七寶成，乃至無數 T 0130b13眾鳥相和而鳴，亦復如是。須彌山北千由旬 T 0130b14有毗沙門天王，王有三城：一名可畏，二名 T 0130b15天敬，三名眾歸。各各縱廣六千由旬，其城七 T 0130b16重，七重欄楯、七重羅網、七重行樹，周匝校飾， T 0130b17以七寶成，乃至無數眾鳥相和而鳴，亦復 T 0130b18如是。

「眾歸城北有園林，名伽毗延頭，縱廣 T 0130b19四千由旬，園牆七重，七重欄楯、七重羅網、七 T 0130b20重行樹，周匝校飾，以七寶成，乃至無數眾 T 0130b21鳥相和而鳴，亦復如是。園城中間有池名 T 0130b22那隣尼，縱廣四十由旬，其水清澄，無有垢 T 0130b23穢，以七寶塹廁砌其邊，七重欄楯、七重羅 T 0130b24網、七重行樹，周匝校飾，七寶所成，中生蓮 T 0130b25花，青、黃、赤、白、雜色，光照半由旬，其香芬薰聞 T 0130b26半由旬，又其花根大如車轂，其汁流出，色白 T 0130b27如乳，味甘如蜜，乃至無數眾鳥相和悲鳴，亦 T 0130b28復如是。

「除日月宮殿，諸四天王宮殿縱廣四 T 0130b29十由旬，宮牆七重，七重欄楯、七重羅網、七重 T 0130c01行樹，周匝校飾，以七寶成，乃至無數眾鳥 T 0130c02相和而鳴，亦復如是。其諸宮殿有四十由旬、 T 0130c03二十由旬，極小縱廣五由旬。從眾歸城有寶 T 0130c04階道至賢上城，復有階道至善見城，復有 T 0130c05階道至周羅善見城，復有階道至可畏城、 T 0130c06天敬城，復有階道至伽毗延頭園，復有階 T 0130c07道至那隣尼池，復有階道至四天王大臣 T 0130c08宮殿。

「若毘沙門天王欲詣伽毘延頭園遊 T 0130c09觀時，即念提頭賴天王，提頭賴天王復自 T 0130c10念言：『今毘沙門王念我。』即自莊嚴駕乘寶 T 0130c11車，與無數乾沓和神前後圍遶，詣毘沙門 T 0130c12天王前，於一面立。時，毘沙門王復念毘樓勒 T 0130c13天王，毘樓勒天王復自念言：『今毘沙門王念 T 0130c14我。』即自莊嚴駕乘寶車，與無數究槃荼神 T 0130c15前後圍遶，詣毘沙門天王前，於一面立。毘 T 0130c16沙門王復念毘樓婆叉，毘樓婆叉復自念言： T 0130c17『今毘沙門王念我。』即自莊嚴駕乘寶車，無 T 0130c18數龍神前後圍遶，詣毘沙門王前，於一面 T 0130c19立。毘沙門王復念四天王大臣，四天王大臣 T 0130c20復自念言：『今毘沙門王念我。』即自莊嚴駕乘 T 0130c21寶車，無數諸天前後導從，詣毘沙門天王前， T 0130c22於一面立。

「時，毘沙門天王即自莊嚴，著寶飾 T 0130c23衣，駕乘寶車，與無數百千天神詣伽毘延 T 0130c24頭園。有自然風，吹門自開；有自然風，吹地 T 0130c25令淨；有自然風，吹花散地，花至於膝。時，王 T 0130c26在園共相娛樂，一日、二日，乃至七日，遊觀訖 T 0130c27已，還歸本宮。毘沙門王常有五大鬼神侍 T 0130c28衛左右：一名般闍樓，二名檀陀羅，三名醯摩 T 0130c29跋陀，四名提偈羅，五名修逸路摩。此五鬼 T 0131a01神常隨侍衛。毘沙門王福報、功德、威神如 T 0131a02是。」

T 0131a03

佛說長阿含第四分世記經忉利天品第八

T 0131a04佛告比丘：「須彌山王頂上有三十三天城，縱 T 0131a05廣八萬由旬，其城七重，七重欄楯、七重羅網、 T 0131a06七重行樹，周匝校飾，以七寶成，城高百由旬， T 0131a07上廣六十由旬。城門高六十由旬，廣三十由 T 0131a08旬，相去五百由旬有一門，其一一門有五百 T 0131a09鬼神守侍衛護三十三天，金城銀門，銀城 T 0131a10金門，乃至無數眾鳥相和悲鳴，亦復如是。其 T 0131a11大城內復有小城，縱廣六萬由旬，其城七重， T 0131a12七重欄楯、七重羅網、七重行樹，周匝校飾，以 T 0131a13七寶成，城高百由旬，廣六十由旬，城門相 T 0131a14去五百由旬，高六十由旬，廣三十由旬，一一 T 0131a15城門有五百鬼神侍衛門側，守護三十三 T 0131a16天。金城銀門，銀城金門，水精城琉璃門，琉璃 T 0131a17城水精門，赤珠城馬瑙門，馬瑙城赤珠門，車 T 0131a18 璩 城眾寶門。

「其欄楯者，金欄銀桄，銀欄金 T 0131a19桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬 T 0131a20瑙桄，馬瑙欄赤珠桄，車 璩 欄眾寶桄。其欄楯 T 0131a21上有寶羅網，其金羅網下懸銀鈴，其銀羅網 T 0131a22下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸 T 0131a23琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸 T 0131a24赤珠鈴，車 璩 羅網懸眾寶鈴。其金樹者金根 T 0131a25金枝銀葉花實，其銀樹者銀根銀枝金葉花 T 0131a26實，其水精樹水精根枝琉璃花葉，其琉璃樹 T 0131a27琉璃根枝水精花葉，其赤珠樹赤珠根枝馬 T 0131a28瑙花葉，馬瑙樹者馬瑙根枝赤珠花葉，車 璩 T 0131a29樹者車 璩 根枝眾寶花葉。

「其七重城，城有四 T 0131b01門，門有欄楯，七重城上皆有樓閣臺觀周 T 0131b02匝圍遶，有園林浴池，生眾寶花，雜色參間， T 0131b03寶樹行列，華果繁茂，香風四起，悅可人心， T 0131b04鳧雁、鴛鴦、異類奇鳥，無數千種，相和而鳴。其 T 0131b05小城外中間有伊羅鉢龍宮，縱廣六千由旬， T 0131b06宮牆七重，七重欄楯、七重羅網、七重行樹，周 T 0131b07匝校飾，以七寶成，乃至無數眾鳥相和悲 T 0131b08鳴，亦復如是。

「其善見城內有善法堂，縱廣 T 0131b09百由旬，七重欄楯、七重羅網、七重行樹，周匝 T 0131b10校飾，以七寶成。其堂下基純以真金，上覆 T 0131b11琉璃，其堂中柱圍十由旬，高百由旬，當其 T 0131b12柱下敷天帝御座，縱廣一由旬，雜色間廁， T 0131b13以七寶成，其座柔軟，軟若天衣，夾座兩邊 T 0131b14左右十六座。

「堂有四門，周匝欄楯，以七寶 T 0131b15成，其堂階道縱廣五百由旬，門郭七重，七重 T 0131b16欄楯、七重羅網、七重行樹，周匝校飾，以七 T 0131b17寶成，乃至無數眾鳥相和而鳴，亦復如是。 T 0131b18善見堂北有帝釋宮殿，縱廣千由旬，宮牆七 T 0131b19重，七重欄楯、七重羅網、七重行樹，周匝校飾， T 0131b20以七寶成，乃至無數眾鳥相和悲鳴，亦復 T 0131b21如是。善見堂東有園林，名曰麤澁，縱廣千 T 0131b22由旬，園牆七重，七重欄楯、七重羅網、七重行 T 0131b23樹，周匝校飾以七寶成，乃至無數眾鳥相 T 0131b24和而鳴，亦復如是。麤澁園中有二石垛，天 T 0131b25金校飾，一名賢，二名善賢，縱廣各五十由 T 0131b26旬，其石柔軟，軟若天衣。

「善見宮南有園林， T 0131b27名曰畫樂，縱廣千由旬，園牆七重，七重欄楯、 T 0131b28七重羅網、七重行樹，周匝校飾，以七寶成， T 0131b29乃至無數眾鳥相和而鳴，亦復如是。其園內 T 0131c01有二石垛，七寶所成，一名晝，二名善晝， T 0131c02各縱廣五十由旬，其垛柔軟，軟若天衣。善見 T 0131c03堂西有園林，名雜，縱廣千由旬，園牆七重， T 0131c04七重欄楯、七重羅網、七重行樹，周匝校飾，七 T 0131c05寶所成，乃至無數眾鳥相和而鳴，亦復如是。 T 0131c06其園中有二石垛，一名善見，二名順善見， T 0131c07天金校飾，七寶所成，各縱廣五十由旬，其垛 T 0131c08柔軟，軟若天衣。善見堂北有園林，名曰大 T 0131c09喜，縱廣千由旬，園牆七重，七重欄楯、七重羅 T 0131c10網、七重行樹，周匝校飾，以七寶成，乃至無 T 0131c11數眾鳥相和而鳴，亦復如是。其園中有二石 T 0131c12垛，一名喜，二名大喜，車 璩 校飾，縱廣五十 T 0131c13由旬，其垛柔軟，軟若天衣。

「其麤澁園、畵樂園 T 0131c14中間有難陀池，縱廣百由旬，其水清澄，無 T 0131c15有垢穢，七重寶塹周匝砌廁，欄楯七重、七重 T 0131c16羅網、七重行樹，周匝校飾，以七寶成。其池 T 0131c17四面有四梯陛，周匝欄楯間以七寶，乃至 T 0131c18無數眾鳥相和而鳴，亦復如是。又其池中生 T 0131c19四種花，青、黃、赤、白、紅縹雜色間廁，其一花葉 T 0131c20蔭一由旬，香氣芬熏聞一由旬，根如車 T 0131c21轂，其汁流出，色白如乳，味甘如蜜。其池四 T 0131c22面復有園林。其雜園林、大喜園林二園中間 T 0131c23有樹名晝度，圍七由旬，高百由旬，枝葉四布 T 0131c24五十由旬。樹外空亭縱廣五百由旬，宮牆七 T 0131c25重，七重欄楯、七重羅網、七重行樹，周匝校飾， T 0131c26以七寶成，乃至無數眾鳥相和而鳴，亦復 T 0131c27如是。

「其餘忉利天宮殿縱廣千由旬，宮牆七 T 0131c28重，七重欄楯、七重羅網、七重行樹，周匝校飾， T 0131c29以七寶成，乃至無數眾鳥相和而鳴，亦復 T 0132a01如是。其諸宮殿有縱廣九百、八百，極小百 T 0132a02由旬，宮牆七重，七重欄楯、七重羅網、七重行 T 0132a03樹，周匝校飾，乃至無數眾鳥相和而鳴，亦 T 0132a04復如是。諸小天宮縱廣百由旬，有九十、八 T 0132a05十，極小至十二由旬，宮牆七重，七重欄楯、七 T 0132a06重羅網、七重行樹，周匝圍遶，以七寶成，乃至 T 0132a07無數眾鳥相和而鳴，亦復如是。

「善見堂北有 T 0132a08二階道至帝釋宮殿，善見堂東有二階道 T 0132a09至麤澁園，復有階道至畵樂園觀，復有階 T 0132a10道至雜園中，復有階道至大喜園，復有階 T 0132a11道至大喜池，復有階道至晝度樹，復有階 T 0132a12道至三十三天宮，復有階道至諸天宮，復 T 0132a13有階道至伊羅鉢龍王宮。若天帝釋欲麤 T 0132a14澁園中遊觀時，即念三十三天臣，三十三天 T 0132a15臣即自念言：『今帝釋念我。』即自莊嚴駕乘 T 0132a16寶車，與無數眾前後圍遶至帝釋前，於一 T 0132a17面立。帝釋復念其餘諸天，諸天念言：『今帝 T 0132a18釋念我。』即自莊嚴，與諸天眾相隨至帝釋 T 0132a19前，於一面立。帝釋復念伊羅鉢龍王，伊羅 T 0132a20鉢龍王復自念言：『今帝釋念我。』龍王即自 T 0132a21變身出三十三頭，一一頭有六牙，一一牙有 T 0132a22七浴池，一、一浴池有七大蓮華，一一蓮花 T 0132a23有一百葉，一一花葉有七玉女，鼓樂絃歌， T 0132a24抃舞其上。時，彼龍王作此化已，詣帝釋前， T 0132a25於一面立。

「時，釋提桓因著眾寶飾，瓔珞其 T 0132a26身，坐伊羅鉢龍王第一頂上，其次兩邊各有 T 0132a27十六天王，在龍頂上次第而坐。時，天帝釋 T 0132a28與無數諸天眷屬圍遶詣麤澁園。有自然 T 0132a29風，吹門自開；有自然風，吹地令淨；有自 T 0132b01然風，吹花散地，眾花積聚，花至于膝。時，天 T 0132b02帝釋於賢、善賢二石垛上隨意而坐，三十三 T 0132b03王各次第坐，復有諸天不得侍從見彼園 T 0132b04觀，不得入園五欲娛樂。所以者何？斯由本 T 0132b05行功德不同。復有諸天得見園林而不得 T 0132b06入，不得五欲共相娛樂。所以者何？斯由本 T 0132b07行功德不同。復有諸天得見、得入，不得五 T 0132b08欲共相娛樂。所以者何？斯由本行功德不同。 T 0132b09復有諸天得入、得見，五欲娛樂。所以者何？ T 0132b10斯由本行功德同故。

「遊戲園中，五欲自娛， T 0132b11一日、二日，至於七日，相娛樂已，各自還宮。彼 T 0132b12天帝釋遊觀畵樂園、雜園、大喜園時，亦復如 T 0132b13是。何故名之為麤澁園？入此園時，身體麤 T 0132b14澁。何故名為畵樂園？入此園時，身體自然 T 0132b15有種種畵色以為娛樂。何故名為雜園？常 T 0132b16以月八日、十四日、十五日，除阿須倫女，放諸婇 T 0132b17女與諸天子雜錯遊戲，是故名為雜園。何 T 0132b18故名為大喜園？入此園時，娛樂歡樂，故名 T 0132b19大喜。何故名為善法堂？於此堂上思惟妙 T 0132b20法，受清淨樂，故名善法堂。何故名為晝度 T 0132b21樹？此樹有神，名曰漫陀，常作伎樂以自娛 T 0132b22樂，故名晝度。又彼大樹枝條四布，花葉繁茂 T 0132b23如大寶雲，故名晝度。

「釋提桓因左右常有 T 0132b24十大天子隨從侍衛。何等為十？一者名因 T 0132b25陀羅，二名瞿夷，三名毘樓，四名毘樓婆提， T 0132b26五名陀羅，六名婆羅，七名耆婆，八名靈醯 T 0132b27嵬，九名物羅，十名難頭。釋提桓因有大神 T 0132b28力，威德如是。閻浮提人所貴水花：優鉢羅 T 0132b29花、鉢頭摩花、拘物頭花、分陀利花、須乾頭花， T 0132c01柔軟香潔。其陸生花：解脫花、薝蔔花、婆羅陀 T 0132c02花、須曼周那花、婆師花、童女花。拘耶尼、欝單 T 0132c03曰、弗于逮、龍宮、金翅鳥宮水陸諸花，亦復 T 0132c04如是。阿須倫宮水中生花：優鉢羅花、鉢頭 T 0132c05摩花、拘物頭花、分陀利花，柔軟香潔。陸生花： T 0132c06殊好花、頻浮花、大頻浮花、伽伽利花、大伽伽 T 0132c07利花、曼陀羅花、大曼陀羅花。四天王、三十三天、 T 0132c08焰摩天、兜率天、化自在天、他化自在天所貴 T 0132c09水陸諸花，亦復如是。

「天有十法，何等為十？一 T 0132c10者飛去無限數。二者飛來無限數。三者去無 T 0132c11碍。四者來無碍。五者天身無有皮膚、骨體、筋 T 0132c12脉、血肉。六者身無不淨大小便利。七者身無 T 0132c13疲極。八者天女不產。九者天目不眴。十者 T 0132c14身隨意色，好青則青，好黃則黃，赤、白眾色， T 0132c15隨意而現。此是諸天十法。人有七色。云何 T 0132c16為七？有人金色，有人火色，有人青色，有人 T 0132c17黃色，有人赤色，有人黑色，有人魔色。諸天、 T 0132c18阿須倫有七色，亦復如是。

「諸比丘！螢火之 T 0132c19明不如燈燭，燈燭之明不如炬火，炬火之 T 0132c20明不如積火，積火之明不如四天王宮殿、 T 0132c21城墎、瓔珞、衣服、身色光明，四天王宮殿、城墎、 T 0132c22瓔珞、衣服、身色光明不如三十三天光明，三 T 0132c23十三天光明不如焰摩天光明，焰摩天光明 T 0132c24不如兜率天光明，兜率天光明不如化自 T 0132c25在天光明，化自在天光明不如他化自在天 T 0132c26光明，他化自在天光明不如梵迦夷天宮殿、 T 0132c27衣服身色光明，梵迦夷天宮殿、衣服、身色光 T 0132c28明不如光念天光明，光念天光明不如 T 0132c29遍淨天光明，遍淨天光明不如果實天光 T 0133a01明，果實天光明不如無想天光明，無想天 T 0133a02光明不如無造天，無造天光明不如無 T 0133a03熱天，無熱天光明不如善見天，善見天 T 0133a04光明不如大善天，大善天光明不如 T 0133a05色究竟天，色究竟天光明不如地自在 T 0133a06天，地自在天光明不如佛光明。從螢火 T 0133a07光至佛光明，合集爾所光明，不如苦諦光 T 0133a08明，集諦、滅諦、道諦光明。是故，諸比丘！欲求光 T 0133a09明者，當求苦諦、集諦、滅諦、道諦光明，當 T 0133a10作是修行。

「閻浮提人身長三肘半，衣長七 T 0133a11肘，廣三肘半；瞿耶尼、弗于逮人身亦三肘半， T 0133a12衣長七肘，廣三肘半；欝單曰人身長七肘，衣 T 0133a13長十四肘，廣七肘，衣重一兩；阿須倫身長一 T 0133a14由旬，衣長二由旬，廣一由旬，衣重六銖；四天 T 0133a15王身長半由旬，衣長一由旬，廣半由旬，衣重 T 0133a16半兩；忉利天身長一由旬，衣長二由旬，廣一 T 0133a17由旬，衣重六銖；焰摩天身長二由旬，衣長四 T 0133a18由旬，廣二由旬，衣重三銖；兜率天身長四由 T 0133a19旬，衣長八由旬，廣四由旬，衣重一銖半；化自 T 0133a20在天身長八由旬，衣長十六由旬，廣八由旬， T 0133a21衣重一銖；他化自在天身長十六由旬，衣長 T 0133a22三十二由旬，廣十六由旬，衣重半銖。自上諸 T 0133a23天，各隨其身而著衣服。

「閻浮提人壽命百 T 0133a24歲，少出多減。拘耶尼人壽命二百歲，少出 T 0133a25多減。弗于逮人壽三百歲，少出多減。欝單 T 0133a26曰人盡壽千歲，無有增減。餓鬼壽七萬歲， T 0133a27少出多減。龍、金翅鳥壽一劫，或有減者。阿 T 0133a28須倫壽天千歲，少出多減。四天王壽天五百 T 0133a29歲，少出多減。忉利天壽天千歲，少出多減。 T 0133b01焰摩天壽天二千歲，少出多減。兜率天壽天 T 0133b02四千歲，少出多減。化自在天壽天八千歲，少 T 0133b03出多減。他化自在天壽天萬六千歲，少出多 T 0133b04減。梵迦夷天壽命一劫，或有減者。光音天壽 T 0133b05命二劫，或有減者。遍淨天壽命三劫，或有減 T 0133b06者。果實天壽命四劫，或有減者。無想天壽命 T 0133b07五百劫，或有減者。無造天壽命千劫，或有減 T 0133b08者。無熱天壽命二千劫，或有減者。善見天壽 T 0133b09命三千劫，或有減者。大善見天壽命四千劫， T 0133b10或有減者。色究竟天壽命五千劫，或有減者。 T 0133b11空處天壽命萬劫，或有減者。識處天壽命二 T 0133b12萬一千劫，或有減者。不用處天壽命四萬二 T 0133b13千劫，或有減者。有想無想天壽命八萬四千 T 0133b14劫，或有減者。齊此為眾生，齊此為壽命， T 0133b15齊此為世界，齊此名為生、老、病、死往來所 T 0133b16趣，界、入聚也。」

T 0133b17佛告比丘：「一切眾生以四食存。何謂為四？ T 0133b18摶、細滑食為第一，觸食為第二，念食為第 T 0133b19三，識食為第四。彼彼眾生所食不同。閻浮 T 0133b20提人種種飯、 麨 麵、魚肉以為 摶 食，衣服、洗 T 0133b21浴為細滑食。拘耶尼、弗于逮人亦食種種飯 T 0133b22 麨 麵、魚肉以為 摶 食，衣服、洗浴為細滑食。 T 0133b23欝單曰人唯食自然粳米，天味具足以為 T 0133b24 摶 食，衣服、洗浴為細滑食。龍、金翅鳥食黿 T 0133b25鼉、魚鱉以為 摶 食，洗浴、衣服為細滑食。阿 T 0133b26須倫食淨 摶 食以為 摶 食，洗浴、衣服為細 T 0133b27滑食。四天王、忉利天、焰摩天、兜率天、化自在天、 T 0133b28他化自在天食淨 摶 食以為 摶 食，洗浴、衣 T 0133b29服為細滑食。自上諸天以禪定喜樂為食。 T 0133c01何等眾生觸食？卵生眾生觸食。何等眾生念 T 0133c02食？有眾生因念食得存，諸根增長，壽命 T 0133c03不絕，是為念食。何等識食？地獄眾生及無 T 0133c04色天，是名識食。

「閻浮提人以金銀、珍寶、穀 T 0133c05帛、奴僕治生販賣以自生活。拘耶尼人以牛 T 0133c06羊、珠寶市易生活。弗于逮人以穀帛、珠璣 T 0133c07市易自活。欝單曰人無有市易治生自活。 T 0133c08閻浮提人有婚姻往來、男娶女嫁。拘耶尼 T 0133c09人、弗于逮人亦有婚姻、男娶女嫁。欝單曰 T 0133c10人無有婚姻、男女嫁娶。龍、金翅鳥、阿須倫 T 0133c11亦有婚姻、男女嫁娶。四天王、忉利天，乃至他 T 0133c12化自在天亦有婚姻、男娶女嫁。自上諸天無 T 0133c13復男女。閻浮提人男女交會，身身相觸以成 T 0133c14陰陽。拘耶尼、弗于逮、欝單曰人亦身身相觸 T 0133c15以成陰陽。龍、金翅鳥亦身身相觸以成陰陽。 T 0133c16阿須倫身身相近，以氣成陰陽。四天王、忉利 T 0133c17天亦復如是。焰摩天相近以成陰陽。兜率天 T 0133c18執手成陰陽。化自在天熟視成陰陽。他化 T 0133c19自在天暫視成陰陽。自上諸天無復婬欲。

「若 T 0133c20有眾生身行惡，口言惡，意念惡，身壞命終， T 0133c21此後識滅，泥梨初識生，因識有名色，因名 T 0133c22色有六入。或有眾生身行惡，口言惡，意念 T 0133c23惡，身壞命終，墮畜生中，此後識滅，畜生初識 T 0133c24生，因識有名色，因名色有六入。或有眾 T 0133c25生身行惡，口言惡，意念惡，身壞命終，墮餓 T 0133c26鬼中，此後識滅，餓鬼初識生，因識有名色， T 0133c27因名色有六入。或有眾生身行善，口言善， T 0133c28意念善，身壞命終，得生人中，此後識滅，人 T 0133c29中初識生，因識有名色，因名色有六入。

T 0134a01「或有眾生身行善，口言善，意念善，身壞命 T 0134a02終，生四天王，此後識滅，四天王識初生， T 0134a03因識有名色，因名色有六入。彼天初生，如 T 0134a04此人間一、二歲兒，自然化現，在天膝上坐，彼 T 0134a05天即言：『此是我子。』由行報故，自然智生，即自 T 0134a06念言：『我由何行，今生此間？』即復自念：『我昔 T 0134a07於人間身行善，口言善，意念善，由此行故， T 0134a08今得生天。我設於此命終，復生人間者，當 T 0134a09淨身、口、意，倍復精勤，修諸善行。』兒生未久 T 0134a10便自覺飢，當其兒前有自然寶器，盛天百 T 0134a11味自然淨食，若福多者飯色為白，其福中者 T 0134a12飯色為青，其福下者飯色為赤。彼兒以手 T 0134a13探飯著口中，食自然消化，如酥投火。彼 T 0134a14兒食訖，方自覺渴，有自然寶器盛甘露漿， T 0134a15其福多者漿色為白，其福中者漿色為青，其 T 0134a16福下者漿色為赤。其兒取彼漿飲，漿自消 T 0134a17化，如酥投火。

「彼兒飲食已訖，身體長大，與 T 0134a18餘天等，即入浴池沐浴澡洗，以自娛樂。自 T 0134a19娛樂已，還出浴池，詣香樹下，香樹曲躬，手 T 0134a20取眾香，以自塗身。復詣劫貝衣樹，樹為曲 T 0134a21躬，取種種衣，著其身上。復詣莊嚴樹，樹為 T 0134a22曲躬，取種種莊嚴，以自嚴身。復詣鬘樹，樹 T 0134a23為曲躬，取鬘貫首。復詣器樹，樹為曲躬， T 0134a24即取寶器。復詣果樹，樹為曲躬，取自然果， T 0134a25或食或含，或漉汁而飲。復詣樂器樹，樹為曲 T 0134a26躬，取天樂器，以清妙聲和絃而歌，向諸 T 0134a27園林。彼見無數天女鼓樂絃歌，語笑相向， T 0134a28其天遊觀，遂生染著，視東忘西，視西忘東， T 0134a29其初生時，知自念言：『我由何行，今得生此？』 T 0134b01當其遊處觀時，盡忘此念。於是便有婇女 T 0134b02侍從。

「若有眾生身行善，口言善，意念善，身 T 0134b03壞命終，生忉利天，此後識滅，彼初識生，因 T 0134b04識有名色，因名色有六入。彼天初生，如閻 T 0134b05浮提二、三歲兒，自然化現，在天膝上，彼天即 T 0134b06言：『此是我男，此是我女。』亦復如是。或有眾 T 0134b07生身、口、意善，身壞命終，生 焰 摩天，其天初生， T 0134b08如閻浮提三、四歲兒。或有眾生身、口、意善， T 0134b09身壞命終，生兜率天，其天初生，如此世間四、 T 0134b10五歲兒。或有眾生身、口、意善，身壞命終，生 T 0134b11化自在天，其天初生，如此世間五、六歲兒。或 T 0134b12有眾生身、口、意善，身壞命終，生他化自在 T 0134b13天，其天初生，如此世間六、七歲兒，亦復如 T 0134b14是。」

佛告比丘：「半月三齋。云何為三？月八日 T 0134b15齋、十四日齋、十五日齋，是為三齋。何故於 T 0134b16月八日齋？常以月八日，四天王告使者言： T 0134b17『汝等案行世間，觀視萬民，知有孝順父 T 0134b18母，敬順沙門、婆羅門，宗事長老，齋戒布施， T 0134b19濟諸窮乏者不？』爾時，使者聞王教已，遍案 T 0134b20行天下，知有孝順父母，宗事沙門、婆羅門， T 0134b21恭順長老，持戒守齋，布施窮乏者，具觀察 T 0134b22已，見諸世間不孝父母，不敬師長，不修 T 0134b23齋戒，不濟窮乏者，還 白 王言：『天王！世間 T 0134b24孝順父母，敬事師長，淨修齋戒，施諸窮乏 T 0134b25者，甚少！甚少！』爾時，四天王聞已，愁憂不悅，答 T 0134b26言：『咄此為哉！世人多惡，不孝父母，不事師 T 0134b27長，不修齋戒，不施窮乏，減損諸天眾，增 T 0134b28益阿須倫眾。』若使者見世間有孝順父母， T 0134b29敬事師長，勤修齋戒，布施貧乏者，則還白 T 0134c01天王言：『世間有人孝順父母，敬事師長，勤 T 0134c02修齋戒，施諸窮乏者。』四天王聞已，即大歡 T 0134c03喜，唱言：『善哉！我聞善言，世間乃能有孝順 T 0134c04父母，敬事師長，勤修齋戒，布施貧乏，增益 T 0134c05諸天眾，減損阿須倫眾。』

「何故於十四日齋？ T 0134c06十四日齋時，四天王告太子言：『汝當案行 T 0134c07天下，觀察萬民，知有孝順父母，敬事師 T 0134c08長，勤修齋戒，布施貧乏者不？』太子受王 T 0134c09教已，即案行天下，觀察萬民，知有孝順 T 0134c10父母，宗事師長，勤修齋戒，布施貧乏者， T 0134c11具觀察已，見諸世間有不孝順父母，不 T 0134c12敬師長，不修齋戒，不施貧乏者，還白王 T 0134c13言：『天王！世間孝順父母，敬順師長，淨修齋 T 0134c14戒，濟諸貧乏者，甚少！甚少！』四天王聞已，愁 T 0134c15憂不悅言：『咄此為哉！世人多惡，不孝父母， T 0134c16不事師長，不修齋戒，不濟窮乏，減損諸 T 0134c17天眾，增益阿須倫眾。』太子若見世間有孝 T 0134c18順父母，敬事師長，勤修齋戒，布施貧乏者， T 0134c19即還白王言：『天王！世間有人孝順父母， T 0134c20敬順師長，勤修齋戒，施諸貧乏者。』四天 T 0134c21王聞已，即大歡喜，唱言：『善哉！我聞善言，世間 T 0134c22能有孝事父母，宗敬師長，勤修齋戒，布施 T 0134c23貧乏，增益諸天眾，減損阿須倫眾。』是故十 T 0134c24四日齋。

「何故於十五日齋？十五日齋時，四 T 0134c25天王躬身自下，案行天下，觀察萬民，世間 T 0134c26寧有孝順父母，敬事師長，勤修齋戒，布 T 0134c27施貧乏者不？見世間人多不孝父母，不 T 0134c28事師長，不勤齋戒，不施貧乏。時，四天王 T 0134c29詣善法殿，白帝釋言：『大王！當知世間眾生 T 0135a01多不孝父母，不敬師長，不修齋戒，不施 T 0135a02貧乏。』帝釋及忉利諸天聞已，愁憂不悅言：『咄 T 0135a03此為哉！世人多惡，不孝父母，不敬師長，不 T 0135a04修齋戒，不施窮乏，減損諸天眾，增益阿須 T 0135a05倫眾。』四天王若見世間有孝順父母，敬事 T 0135a06師長，勤修齋戒，布施貧乏者，還詣善法 T 0135a07堂，白帝釋言：『世人有孝順父母，敬事師 T 0135a08長，勤修齋戒，布施貧乏者。』帝釋及忉利 T 0135a09諸天聞是語已，皆大歡喜，唱言：『善哉！世間 T 0135a10乃有孝順父母，敬事師長，勤修齋戒，布施 T 0135a11貧乏者，增益諸天眾，減損阿須倫眾。』是 T 0135a12故十五日齋戒。是故有三齋。爾時，帝釋欲 T 0135a13使諸天倍生歡喜，即說偈言：

T 0135a14

「『常以月八日，　　十四十五日， T 0135a15
　受化修齋戒，　　其人與我同。』」

T 0135a16佛告比丘：「帝釋說此偈，非為善受，非為 T 0135a17善說，我所不可。所以者何？彼天帝釋婬、怒、癡 T 0135a18未盡，未脫生、老、病、死、憂、悲、苦惱。我說其人 T 0135a19未離苦本。若我比丘漏盡阿羅漢，所作已 T 0135a20辦，捨於重擔，自獲己利，盡諸有結，平等解 T 0135a21脫。如此比丘應說此偈：

T 0135a22

「『常以月八日，　　十四十五日， T 0135a23
　受化修齋戒，　　其人與我同。』」

T 0135a24佛告比丘：「彼比丘說此偈者，乃名善受，乃 T 0135a25名善說，我所印可。所以者何？彼比丘婬、怒、 T 0135a26癡盡已，脫生、老、病、死、憂、悲、苦惱，我說其人離 T 0135a27於苦本。」

佛告比丘：「一切人民所居舍宅，皆 T 0135a28有鬼神，無有空者。一切街巷四衢道中，屠 T 0135a29兒市肆及丘塚間，皆有鬼神，無有空者。凡 T 0135b01諸鬼神皆隨所依，即以為名，依人名人， T 0135b02依村名村，依城名城，依國名國，依土名 T 0135b03土，依山名山，依河名河。」

佛告比丘：「一切 T 0135b04樹木極小如車軸者，皆有鬼神依止，無有 T 0135b05空者。一切男子、女人初始生時，皆有鬼神隨 T 0135b06逐擁護；若其死時，彼守護鬼攝其精氣，其人 T 0135b07則死。」

T 0135b08佛告比丘：「設有外道梵志問言：『諸賢！若一 T 0135b09切男女初始生時，皆有鬼神隨逐守護；其 T 0135b10欲死時，彼守護鬼神攝其精氣，其人則死 T 0135b11者。今人何故有為鬼神所觸嬈者？有不 T 0135b12為鬼神所觸嬈者？』設有此問，汝等應答 T 0135b13彼言：『世人為非法行，邪見顛倒，作十惡業， T 0135b14如是人輩，若百若千，乃至有一神護耳。譬 T 0135b15如群牛、群羊，若百若千，一人守牧，彼亦如 T 0135b16是，為非法行，邪見顛倒，作十惡業，如是人 T 0135b17輩，若百若千，乃有一神護耳。若有人修行 T 0135b18善法，見正信行，具十善業，如是一人有百 T 0135b19千神護。譬如國王、國王大臣、有百千人衛 T 0135b20護一人。彼亦如是，修行善法，具十善業，如 T 0135b21是一人有百千神護。以是緣故，世人有為 T 0135b22鬼神所觸嬈者，有不為鬼神所觸嬈者。』」

T 0135b23佛告比丘：「閻浮提人有三事勝拘耶尼人。 T 0135b24何等為三？一者勇猛強記，能造業行。二者勇 T 0135b25猛強記，勤修梵行。三者勇猛強記，佛出其土。 T 0135b26以此三事勝拘耶尼。拘耶尼人有三事 T 0135b27勝閻浮提。何等為三？一者多牛，二者多羊， T 0135b28三者多珠玉。以此三事勝閻浮提。閻浮提 T 0135b29有三事勝弗于逮。何等為三？一者勇猛強 T 0135c01記，能造業行。二者勇猛強記，能修梵行。三者 T 0135c02勇猛強記，佛出其土。以此三事勝弗于逮。 T 0135c03弗于逮有三事勝閻浮提，何等為三？一者 T 0135c04其土極廣，二者其土極大，三者其土極妙。以 T 0135c05此三事勝閻浮提。

「閻浮提有三事勝欝單 T 0135c06曰。何等為三？一者勇猛強記，能造業行。二 T 0135c07者勇猛強記，能修梵行。三者勇猛強記，佛出 T 0135c08其土。以此三事勝欝單曰。欝單曰復有 T 0135c09三事勝閻浮提。何等為三？一者無所繫屬， T 0135c10二者無有我，三者壽定千歲。以此三事 T 0135c11勝閻浮提。閻浮提人亦以上三事勝餓鬼 T 0135c12趣。餓鬼趣有三事勝閻浮提。何等為三？一 T 0135c13者長壽，二者身大，三者他作自受。以此三 T 0135c14事勝閻浮提。閻浮提人亦以上三事勝龍、 T 0135c15金翅鳥。龍、金翅鳥復有三事勝閻浮提。何 T 0135c16等為三？一者長壽，二者身大，三者宮殿。以 T 0135c17此三事勝閻浮提。

「閻浮提以上三事勝阿 T 0135c18須倫。阿須倫復有三事勝閻浮提。何等為 T 0135c19三？一者宮殿高廣，二者宮殿莊嚴，三者宮殿 T 0135c20清淨。以此三事勝閻浮提。閻浮提人以此 T 0135c21三事勝四天王。四天王復有三事勝閻浮 T 0135c22提。何等為三？一者長壽，二者端正，三者多 T 0135c23樂。以此三事勝閻浮提。閻浮提人亦以上 T 0135c24三事勝忉利天、焰摩天、兜率天、化自在天、 T 0135c25他化自在天。此諸天復有三事勝閻浮提。 T 0135c26何等為三？一者長壽，二者端正，三者多樂。」

T 0135c27佛告比丘：「欲界眾生有十二種。何等為十 T 0135c28二？一者地獄，二者畜生，三者餓鬼，四者人， T 0135c29五者阿須倫，六者四天王，七者忉利天，八者 T 0136a01焰摩天，九者兜率天，十者化自在天，十一者 T 0136a02他化自在天，十二者魔天。色界眾生有二十 T 0136a03二種：一者梵身天，二者梵輔天，三者梵眾天， T 0136a04四者大梵天，五者光天，六者少光天，七者無 T 0136a05量光天，八者光音天，九者淨天，十者少淨天， T 0136a06十一者無量淨天，十二者遍淨天，十三者嚴 T 0136a07飾天，十四者小嚴飾天，十五者無量嚴飾天， T 0136a08十六者嚴飾果實天，十七者無想天，十八者 T 0136a09無造天，十九者無熱天，二十者善見天，二十 T 0136a10一者大善見天，二十二者阿迦尼吒天。無色 T 0136a11界眾生有四種。何等為四？一者空智天，二 T 0136a12者識智天，三者無所有智天，四者有想無想 T 0136a13智天。」

T 0136a14佛告比丘：「有四大天神。何等為四？一者地 T 0136a15神，二者水神，三者風神，四者火神。昔者，地神 T 0136a16生惡見言：『地中無水、火、風。』時，我知此地神 T 0136a17所念，即往語言：『汝當生念言：「地中無水、火、 T 0136a18風。」耶？』地神報言：『地中實無水、火、風也。』我時 T 0136a19語言：『汝勿生此念，謂地中無水、火、風。所以 T 0136a20者何？地中有水、火、風，但地大多故，地大得 T 0136a21名。』」

佛告比丘：「我時為彼地神次第說法，除 T 0136a22其惡見，示教利喜，施論、戒論、生天之論，欲為 T 0136a23不淨，上漏為患，出要為上；敷演開示，清淨 T 0136a24梵行。我時知其心淨，柔軟歡喜，無有陰蓋， T 0136a25易可開化，如諸佛常法，說苦聖諦、苦集諦、 T 0136a26苦滅諦、苦出要諦，演布開示。爾時，地神即於 T 0136a27座上遠塵離垢，得法眼淨。譬如淨潔白衣， T 0136a28易為受色。彼亦如是，信心清淨，遂得 T 0136a29法眼，無有狐疑，見法決定，不墮惡趣，不 T 0136b01向餘道，成就無畏，而白我言：『我今歸依佛， T 0136b02歸依法，歸依僧，盡形壽不殺、不盜、不婬、 T 0136b03不欺、不飲酒，聽我於正法中為優婆夷。』」

佛 T 0136b04告比丘：「昔者，水神生惡見言：『水中無地、火、 T 0136b05風。』時，地神知彼水神心生此見，往語水神 T 0136b06言：『汝實起此見，言：「水中無地、火、風。」耶？』答曰： T 0136b07『實爾。』地神語言：『汝勿起此見，謂水中無地、 T 0136b08火、風。所以者何？水中有地、火、風，但水大多 T 0136b09故，水大得名。』時，地神即為說法，除其惡見， T 0136b10示教利喜，施論、戒論、生天之論，欲為不淨，上 T 0136b11漏為患，出要為上；敷演開示，清淨梵行。時， T 0136b12地神知彼水神其心柔軟，歡喜信解，淨無陰 T 0136b13蓋，易可開化，如諸佛常法，說苦聖諦、苦集 T 0136b14諦、苦滅諦、苦出要諦，演布開示。時，彼水神即 T 0136b15遠塵離垢，得法眼淨。猶如淨潔白衣，易為 T 0136b16受色。彼亦如是，信心清淨，得法眼淨，無有 T 0136b17狐疑，決定得果，不墮惡趣，不向餘道，成 T 0136b18就無畏，白地神言：『我今歸依佛，歸依法， T 0136b19歸依僧，盡形壽不殺、不盜、不婬、不欺、不飲酒， T 0136b20聽我於正法中為優婆夷。』」

佛告比丘：「昔者， T 0136b21火神生惡見言：『火中無地、水、風。』時，地神、水 T 0136b22神知彼火神心生此見，共語火神言：『汝實 T 0136b23起此見耶？』答曰：『實爾。』二神語言：『汝勿起此 T 0136b24見。所以者何？火中有地、水、風，但火大多故，火 T 0136b25大得名耳。』時，二神即為說法，除其惡見，示 T 0136b26教利喜，施論、戒論、生天之論，欲為不淨，上漏 T 0136b27為患，出要為上；敷演開示，清淨梵行。二神 T 0136b28知彼火神其心柔軟，歡喜信解，淨無陰蓋，易 T 0136b29可開化，如諸佛常法，說苦聖諦、苦集諦、苦 T 0136c01滅諦、苦出要諦，演布開示。時，彼火神即遠塵 T 0136c02離垢，得法眼淨。猶如淨潔白衣，易為受色。 T 0136c03彼亦如是，信心清淨，遂得法眼，無有狐疑， T 0136c04決定得果，不墮惡趣，不向餘道，成就無 T 0136c05畏，白二神言：『我今歸依佛、法、聖眾，盡形壽 T 0136c06不殺、不盜、不婬、不欺、不飲酒，聽我於正法中 T 0136c07為優婆夷。』」

佛告比丘：「昔者，風神生惡見言： T 0136c08『風中無地、水、火。』地、水、火神知彼風神生此 T 0136c09惡見，往語之言：『汝實起此見耶？』答曰：『實爾。』 T 0136c10三神語言：『汝勿起此見。所以者何？風中有 T 0136c11地、水、火，但風大多故，風大得名耳。』時，三神即 T 0136c12為說法，除其惡見，示教利喜，施論、戒論、生天 T 0136c13之論，欲為不淨，上漏為患，出要為上；敷演 T 0136c14開示，清淨梵行。三神知彼風神其心柔軟，歡 T 0136c15喜信解，淨無陰蓋，易可開化，如諸佛常法， T 0136c16說苦聖諦、苦集、苦滅、苦出要諦，演布開示。 T 0136c17時，彼風神即遠塵離垢，得法眼淨。譬如淨潔 T 0136c18白衣，易為受色。彼亦如是，信心清淨，逮得 T 0136c19法眼，無有狐疑，決定得果，不墮惡趣，不 T 0136c20向餘道，成就無畏，白三神言：『我今歸依佛、 T 0136c21法、聖眾，盡形壽不殺、不盜、不婬、不欺、不飲 T 0136c22酒，願聽我於正法中為優婆夷，慈心一切， T 0136c23不嬈眾生。』」

佛告比丘：「雲有四種。云何為四？ T 0136c24一者白色，二者黑色，三者赤色。四者紅色。其 T 0136c25白色者地大偏多，其黑色者水大偏多，其赤 T 0136c26色者火大偏多，其紅色者風大偏多。其雲去 T 0136c27地或十里、二十里、三十里，至四十四千里， T 0136c28除劫初後時雲上至光音天。電有四種。云 T 0136c29何為四？東方電名身光，南方電名難毀，西 T 0137a01方電名流炎，北方電名定明。以何緣故， T 0137a02虛空雲中有此電光？有時身光與難毀相 T 0137a03觸，有時身光與流炎相觸，有時身光與定 T 0137a04明相觸，有時難毀與流炎相觸，有時難毀 T 0137a05與定明相觸，有時流炎與定明相觸。以是 T 0137a06緣故，虛空雲中有電光起。復有何緣，虛 T 0137a07空雲有雷聲起？虛空中有時地大與水 T 0137a08大相觸，有時地大與火大相觸，有時地大 T 0137a09與風大相觸，有時水大與火大相觸，有 T 0137a10時水大與風大相觸。以是緣故，虛空雲中 T 0137a11有雷聲起。

「相師占雨有五因緣不可定 T 0137a12知，使占者迷惑。云何為五？一者雲有雷電， T 0137a13占謂當雨，以火大多故，燒雲不雨，是為 T 0137a14占師初迷惑緣。二者雲有雷電，占謂當雨， T 0137a15有大風起，吹雲四散，入諸山間，以此緣故， T 0137a16相師迷惑。三者雲有雷電，占謂當雨，時，大 T 0137a17阿須倫接攬浮雲，置大海中，以此因緣， T 0137a18相師迷惑。四者雲有雷電，占謂當雨，而雲 T 0137a19師、雨師放逸婬亂，竟不降雨，以此因緣，相 T 0137a20師迷惑。五者雲有雷電，占謂當雨，而世間 T 0137a21眾庶非法放逸，行不淨行，慳貪嫉妬，所見 T 0137a22顛倒，故使天不降雨，以此因緣，相師迷惑。 T 0137a23是為五因緣，相師占雨不可定知。」

T 0137a24

佛說長阿含經卷第二十

第四分世記經三災品第九

T 0137b02

佛說長阿含經卷第二十一
T 0137a28 T 0137a29 後秦弘始年佛陀耶舍共竺佛念譯

T 0137b01佛告比丘：「有四事長久，無量無限，不可以 T 0137b03日月歲數而稱計也。云何為四？一者世間 T 0137b04災漸起，壞此世時，中間長久，無量無限，不 T 0137b05可以日月歲數而稱計也。二者此世間壞 T 0137b06已，中間空曠，無有世間，長久逈遠，不可以 T 0137b07日月歲數而稱計也。三者天地初起，向欲 T 0137b08成時，中間長久，不可以日月歲數而稱計 T 0137b09也。四者天地成已，久住不壞，不可以日月 T 0137b10歲數而稱計也。是為四事長久，無量無限， T 0137b11不可以日月歲數而計量也。」

佛告比丘：「世 T 0137b12有三災。云何為三？一者火災，二者水災，三 T 0137b13者風災。有三災上際。云何為三？一者光音天， T 0137b14二者遍淨天，三者果實天。若火災起時，至光 T 0137b15音天，光音天為際。若水災起時，至遍淨天， T 0137b16遍淨天為際。若風災起時，至果實天，果實 T 0137b17天為際。云何為火災？火災始欲起時，此世 T 0137b18間人皆行正法，正見不倒，修十善行，行此 T 0137b19法時，有人得第二禪者，即踊身上昇於虛 T 0137b20空中，住聖人道、天道、梵道，高聲唱言：『諸賢！ T 0137b21當知無覺、無觀第二禪樂，第二禪樂。』時，世間 T 0137b22人聞此聲已，仰語彼言：『善哉！善哉！唯願為 T 0137b23我說無覺、無觀第二禪道。』時，空中人聞其 T 0137b24語已，即為說無覺、無觀第二禪道。此世間人 T 0137b25聞彼說已，即修無覺無觀第二禪道，身壞 T 0137b26命終，生光音天。

「是時，地獄眾生罪畢命終，來 T 0137b27生人間，復修無覺、無觀第二禪，身壞命終，生 T 0137b28光音天；畜生、餓鬼、阿須倫、四天王、忉利天、炎 T 0137b29天、兜率天、化自在天、他化自在天、梵天眾生命 T 0137c01終，來生人間，修無覺、無觀第二禪，身壞命終， T 0137c02生光音天。由此因緣地獄道盡，畜生、餓鬼、 T 0137c03阿須倫乃至梵天皆盡。當於爾時，先地獄盡， T 0137c04然後畜生盡；畜生盡已，餓鬼盡；餓鬼盡已，阿 T 0137c05須倫盡；阿須倫盡已，四天王盡；四天王盡已， T 0137c06忉利天王盡；忉利天王盡已，炎摩天盡；炎 T 0137c07摩天盡已，兜率天盡；兜率天盡已，化自在天 T 0137c08盡；化自在天盡已，他化自在天盡；他化自在 T 0137c09天盡已，梵天盡；梵天盡已，然後人盡，無有遺 T 0137c10餘。人盡無餘已，此世敗壞，乃成為災，其後 T 0137c11天不降雨，百穀草木自然枯死。」

T 0137c12佛告比丘：「以是當知，一切行無常，變易朽 T 0137c13壞，不可恃怙，有為諸法，甚可厭患，當求度 T 0137c14世解脫之道。其後久久，有大黑風暴起，吹大 T 0137c15海水，海水深八萬四千由旬，吹使兩披，取日 T 0137c16宮殿，置於須彌山半，去地四萬二千由旬， T 0137c17安日道中，緣此世間有二日出。二日出已， T 0137c18令此世間所有小河、汱澮、渠流皆悉乾竭。」

佛 T 0137c19告比丘：「以是當知，一切行無常，變易朽壞， T 0137c20不可恃怙，凡諸有為甚可厭患，當求度世 T 0137c21解脫之道。其後久久，有大黑風暴起，海水 T 0137c22深八萬四千由旬，吹使兩披，取日宮殿，置 T 0137c23於須彌山半，去地四萬二千由旬，安日道 T 0137c24中，緣此世間有三日出。三日出已，此諸大 T 0137c25水，恒河、耶婆那河、婆羅河、阿夷羅婆提河、阿摩 T 0137c26怯河、辛陀河、故舍河皆悉乾竭，無有遺餘。

T 0137c27「以是當知，一切行無常，變易朽壞，不可恃 T 0137c28怙，凡諸有為甚可厭患，當求度世解脫之 T 0137c29道。其後久久，有大黑風暴起，海水深八萬四 T 0138a01千由旬，吹使兩披，取日宮殿，置於須彌山 T 0138a02半，安日道中，緣此世間有四日出。四日出 T 0138a03已，此諸世間所有泉源、淵池，善見大池、阿 T 0138a04耨大池、四方陀延池、優鉢羅池、拘物頭池、分 T 0138a05陀利池、離池，縱廣五十由旬皆盡乾竭。

「以 T 0138a06是故知，一切無常，變易朽壞，不可恃怙，凡 T 0138a07諸有為甚可厭患，當求度世解脫之道。其 T 0138a08後久久，有大黑風暴起，吹大海水，使令兩 T 0138a09披，取日宮殿，置於須彌山半，安日道中，緣 T 0138a10此世間有五日出。五日出已，大海水稍減 T 0138a11百由旬，至七百由旬。以是可知，一切行無 T 0138a12常，變易朽壞，不可恃怙，凡諸有為甚可厭 T 0138a13患，當求度世解脫之道。是時，大海稍盡，餘 T 0138a14有七百由旬、六百由旬、五百由旬、四百由旬 T 0138a15乃至百由旬在。以是可知，一切行無常，變易 T 0138a16朽壞，不可恃怙，凡諸有為甚可厭患，當求 T 0138a17度世解脫之道。時，大海水稍稍減盡，至七 T 0138a18由旬、六由旬、五由旬，乃至一由旬在。」

佛告比 T 0138a19丘：「以是當知，一切行無常，變易朽壞，不可 T 0138a20恃怙，凡諸有為甚可厭患，當求度世解脫 T 0138a21之道。其後海水稍盡，至七多羅樹、六多羅樹， T 0138a22乃至一多羅樹。」

佛告比丘：「以是當知，一切 T 0138a23行無常，變易朽壞，不可恃怙，凡諸有為甚 T 0138a24可厭患，當求度世解脫之道。其後海水轉 T 0138a25淺，七人、六人、五人、四人、三人、二人、一人，至腰、 T 0138a26至膝，至于 ［跳－兆＋專］ 、踝。」

佛告比丘：「以是當知，一 T 0138a27切行無常，變易朽壞，不可恃怙，凡諸有為甚 T 0138a28可厭患，當求度世解脫之道。其後海水猶 T 0138a29如春雨後，亦如牛跡中水，遂至涸盡，不漬 T 0138b01人指。」

佛告比丘：「以是當知，一切行無常，變 T 0138b02易朽壞，不可恃怙，凡諸有為甚可厭患，當 T 0138b03求度世解脫之道。其後久久，有大黑風暴 T 0138b04起，吹海底沙，深八萬四千由旬，令著兩 T 0138b05岸飃，取日宮殿，置於須彌山半，安日道中， T 0138b06緣此世間有六日出。六日出已，其四天下及 T 0138b07八萬天下諸山、大山、須彌山王皆烟起燋燃， T 0138b08猶如陶家初然陶時，六日出時亦復如是。」

T 0138b09佛告比丘：「以是當知，一切行無常，變易朽壞， T 0138b10不可恃怙，凡諸有為甚可厭患，當求度世 T 0138b11解脫之道。其後久久，有大黑風暴起，吹海 T 0138b12底沙，八萬四千由旬，令著兩岸飄，取日宮 T 0138b13殿，置於須彌山半，安日道中，緣此世間有 T 0138b14七日出。七日出已，此四天下及八萬天下諸 T 0138b15山、大山、須彌山王皆悉洞然，猶如陶家然竈 T 0138b16焰起，七日出時亦復如是。」

佛告比丘：「以此 T 0138b17當知，一切行無常，變易朽壞，不可恃怙，凡諸 T 0138b18有為甚可厭患，當求度世解脫之道。此四 T 0138b19天下及八萬天下諸山、須彌山皆悉洞然；一 T 0138b20時，四天王宮、忉利天宮、炎摩天宮、兜率天、 T 0138b21化自在天、他化自在天、梵天宮亦皆洞然。」

佛 T 0138b22告比丘：「是故當知，一切行無常，變易朽壞， T 0138b23不可恃怙，凡諸有為法甚可厭患，當求 T 0138b24度世解脫之道。此四天下，乃至梵 天 火洞然 T 0138b25已，風吹火焰至光音天，其彼初生天子 T 0138b26見此火焰，皆生怖畏言：『咄！此何物？』先生諸 T 0138b27天語後生天言：『勿怖畏也，彼火曾來，齊 T 0138b28此而止。』以念前火光，故名光念天。此 T 0138b29四天下，乃至梵天火洞然已，須彌山王漸漸 T 0138c01頹落，百由旬、二百由旬，至七百由旬。」

佛告 T 0138c02比丘：「以是當知，一切行無常，變易朽壞，不 T 0138c03可恃怙，凡諸有為甚可厭患，當求度世解 T 0138c04脫之道。此四天下乃至梵天火洞然已，其後 T 0138c05大地及須彌山盡無灰燼。是故當知，一切行 T 0138c06無常，變易朽壞，不可恃怙，凡諸有為甚可 T 0138c07厭患，當求度世解脫之道。其此大地火燒盡 T 0138c08已，地下水盡，水下風盡。是故當知，一切行無 T 0138c09常，變易朽壞，不可恃怙，凡諸有為甚可厭 T 0138c10患，當求度世解脫之道。」

佛告比丘：「火災起 T 0138c11時，天不復雨，百穀草木自然枯死。誰當信 T 0138c12者？獨有見者，自當知耶？如是乃至地下 T 0138c13水盡，水下風盡。誰當信者？獨有見者，自當 T 0138c14知耶？是為火災。

「云何火劫還復？其後久久， T 0138c15有大黑雲在虛空中，至光音天，周遍降雨， T 0138c16渧如車輪，如是無數百千歲雨，其水漸長， T 0138c17高無數百千由旬，乃至光音天。」

「時，有四大風 T 0138c18起，持此水住。何等為四？一名住風，二名 T 0138c19持風，三名不動，四名堅固。其後此水稍減 T 0138c20百千由旬，無數百千萬由旬，其水四面有大 T 0138c21風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫 T 0138c22積聚，風吹離水，在於空中自然堅固，變成 T 0138c23天宮，七寶校飾，由此因緣有梵迦夷天宮。 T 0138c24其水轉減至無數百千萬由旬，其水四面有 T 0138c25大風起，名曰僧伽，吹水令動，鼓蕩濤波，起 T 0138c26沫積聚，風吹波離水，在於空中自然堅固， T 0138c27變成天宮，七寶校飾，由此因緣有他化自 T 0138c28在天宮。

「其水轉減至無數千萬由旬，其水四 T 0138c29面有大風起，名曰僧伽，吹水令動，鼓蕩濤 T 0139a01波，起沫積聚，風吹離水，在虛空中自然堅 T 0139a02固，變成天宮，七寶校飾，由此因緣有化自 T 0139a03在天宮。其水轉減至無數百千由旬，有僧 T 0139a04伽風，吹水令動，鼓蕩濤波，起沫積聚，風吹 T 0139a05離水，在虛空中自然堅固，變成天宮，七寶 T 0139a06校飾，由此因緣有兜率天宮。其水轉減至 T 0139a07無數百千由旬，有僧伽風，吹水令動，鼓蕩 T 0139a08濤波，起沫積聚，風吹離水，在虛空中自然堅 T 0139a09固，變成天宮，由此因緣有炎摩天宮。其水 T 0139a10轉減至無數百千由旬，水上有沫，深六十萬 T 0139a11八千由旬，其邊無際，譬如此間，穴泉流水， T 0139a12水上有沫，彼亦如是。

「以何因緣有須彌山？ T 0139a13有亂風起，吹此水沫造須彌山，高六十萬 T 0139a14八千由旬，縱廣八萬四千由旬，四寶所成，金、 T 0139a15銀、水精、琉璃。以何因緣有四阿須倫宮殿？其 T 0139a16後亂風吹大海水吹大水沫，於須彌山四 T 0139a17面起大宮殿，縱廣各八萬由旬，自然變成七 T 0139a18寶宮殿。復何因緣有四天王宮殿？其後亂風 T 0139a19吹大海水沫，於須彌山半四萬二千由旬， T 0139a20自然變成七寶宮殿，以是故名為四天王宮 T 0139a21殿。以何因緣有忉利天宮殿？其後亂風吹 T 0139a22大水沫，於須彌山上自然變成七寶宮殿。

T 0139a23「復以何緣有伽陀羅山？其後亂風吹大水 T 0139a24沫，去須彌山不遠，自然化成寶山，下根入 T 0139a25地四萬二千由旬，縱廣四萬二千由旬，其邊 T 0139a26無際，雜色間廁，七寶所成，以是緣故有伽 T 0139a27陀羅山。復以何緣有伊沙山？其後亂風吹 T 0139a28大水沫，去伽陀羅山不遠，自然變成伊沙 T 0139a29山，高二萬一千由旬，縱廣二萬一千由旬，其邊 T 0139b01無際，雜色參間，七寶所成，以是緣故有伊 T 0139b02沙山。其後亂風吹大水沫，去伊沙山不遠， T 0139b03自然變成樹辰陀羅山，高萬二千由旬，縱廣 T 0139b04萬二千由旬，其邊無際，雜色參間，七寶所成， T 0139b05以是因緣有樹辰陀羅山。其後亂風吹大 T 0139b06水沫，去樹辰陀羅山不遠，自然變成阿般 T 0139b07泥樓山，高六千由旬，縱廣六千由旬，其邊無 T 0139b08際，雜色參間，七寶所成，以是緣故有阿般 T 0139b09尼樓山。

「其後亂風吹大水沫，去阿般尼樓 T 0139b10山不遠，自然變成彌隣陀羅山，高三千由 T 0139b11旬，縱廣三千由旬，其邊無際，雜色參間，七寶 T 0139b12所成，以是因緣有尼隣陀羅山。其後亂風 T 0139b13吹大水沫，去尼隣陀羅山不遠，自然變成 T 0139b14比尼陀山，高千二百由旬，縱廣千二百由旬， T 0139b15其邊無際，雜色參間，七寶所成，以是緣故 T 0139b16有比尼陀山。其後亂風吹大水沫，去比尼 T 0139b17陀山不遠，自然變成金剛輪山，高三百由 T 0139b18旬，縱廣三百由旬，其邊無際，雜色參間，七寶 T 0139b19所成，以是因緣有金剛輪山。

「何故有月、 T 0139b20有七日宮殿？其後亂風吹大水沫，自然變 T 0139b21成一月宮殿、七日宮殿，雜色參間，七寶所成， T 0139b22為黑風所吹還到本處，以是因緣有日、月 T 0139b23宮殿。

「其後亂風吹大水沫，自然變成四天下 T 0139b24及八萬天下，以是因緣有四天下及八萬天 T 0139b25下。其後亂風吹大水沫，在四天下及八萬天 T 0139b26下，自然變成大金剛輪山，高十六萬八千 T 0139b27由旬，縱廣十六萬八千由旬，其邊無限，金剛 T 0139b28堅固，不可毀壞，以是因緣有大金剛輪山。 T 0139b29其後久久，有自然雲遍滿空中，周遍大雨， T 0139c01渧如車輪，其水彌漫，沒四天下，與須彌 T 0139c02山等，其後亂風吹地為大坑，澗水盡入中， T 0139c03因此為海，以是因緣有四大海水。海水鹹 T 0139c04苦有三因緣。何等為三？一者有自然雲遍 T 0139c05滿虛空，至光音天，周遍降雨，洗濯天宮，滌 T 0139c06蕩天下，從梵迦夷天宮、他化自在天宮，下至 T 0139c07炎摩天宮、四天下、八萬天下、諸山、大山、須彌山 T 0139c08王皆洗濯滌蕩，其中諸處有穢惡鹹苦諸 T 0139c09不淨汁，下流入海，合為一味，故海水鹹。二 T 0139c10者昔有大仙人禁呪海水，長使鹹苦，人不 T 0139c11得飲，是故鹹苦。三者彼大海水雜眾生居， T 0139c12其身長大，或百由旬、二百由旬，至七百由旬， T 0139c13呼哈吐納，大小便中，故海水鹹。是為火 T 0139c14災。」

T 0139c15佛告比丘：「云何為水災？水災起時，此世 T 0139c16間人皆奉正法，正見，不邪見，修十善業， T 0139c17修善行已。時，有人得無喜第三禪者， T 0139c18踊身上昇於虛空中，住聖人道、天道、梵 T 0139c19道，高聲唱言：『諸賢！當知無喜第三禪樂， T 0139c20無喜第三禪樂。』時，世間人聞此聲已，仰 T 0139c21語彼言：『善哉！善哉！願為我說是無喜第 T 0139c22三禪道。』時，空中人聞此語已，即為演說 T 0139c23無喜第三禪道，此世間人聞其說已，即修 T 0139c24第三禪道，身壞命終，生遍淨天。

「爾時，地獄 T 0139c25眾生罪畢命終，來生人間，復修第三禪道， T 0139c26身壞命終，生遍淨天；畜生、餓鬼、阿須輪、四 T 0139c27天王、忉利天、炎摩天、兜率天、化自在天、他化 T 0139c28自在天、梵天、光音天眾生命終，來生人間，修 T 0139c29第三禪道，身壞命終，生遍淨天。由此因緣， T 0140a01地獄道盡，畜生、餓鬼、阿須倫、四天王，乃至光 T 0140a02音天趣皆盡。當於爾時，先地獄盡，然後畜生 T 0140a03盡；畜生盡已，餓鬼盡；餓鬼盡已，阿須倫盡；阿 T 0140a04須倫盡已，四天王盡；四天王盡已，忉利天盡； T 0140a05忉利天盡已，炎摩天盡；炎摩天盡已，兜率天 T 0140a06盡；兜率天盡已，化自在天盡；化自在天盡已， T 0140a07他化自在天盡；他化自在天盡已，梵天盡；梵 T 0140a08天盡已，光音天盡；光音天盡已，然後人盡無 T 0140a09餘。人盡無餘已，此世間敗壞，乃成為災。

「其後 T 0140a10久久，有大黑雲暴起，上至遍淨天，周遍大 T 0140a11雨，純雨熱水，其水沸湧，煎熬天上，諸天宮 T 0140a12殿皆悉消盡，無有遺餘。猶如酥油置於火 T 0140a13中，煎熬消盡，無有遺餘，光音天宮亦復如 T 0140a14是。以此可知，一切行無常，為變易法，不可 T 0140a15恃怙，有為諸法，甚可厭患，當求度世解脫 T 0140a16之道。

「其後此雨復浸梵迦夷天宮，煎熬消盡， T 0140a17無有遺餘。猶如酥油置於火中，無有遺 T 0140a18餘，梵迦夷宮亦復如是。其後此雨復浸他 T 0140a19化自在天、化自在天、兜率天、炎摩天宮，煎熬 T 0140a20消盡，無有遺餘。猶如酥油置於火中，無 T 0140a21有遺餘，彼諸天宮亦復如是。其後此雨復浸 T 0140a22四天下及八萬天下諸山、大山、須彌山王，煎熬 T 0140a23消盡，無有遺餘。猶如酥油置於火中，煎熬 T 0140a24消盡，無有遺餘，彼亦如是。是故當知，一切行 T 0140a25無常，為變易法，不可恃怙，凡諸有為甚可 T 0140a26厭患，當求度世解脫之道。其後此水煎熬 T 0140a27大地，盡無餘已，地下水盡，水下風盡。是故當 T 0140a28知，一切行無常，為變易法，不可恃怙，凡諸 T 0140a29有為甚可厭患，當求度世解脫之道。」

佛告 T 0140b01比丘：「遍淨天宮煎熬消盡。誰當信者？獨有 T 0140b02見者，乃能知耳。梵迦夷宮煎熬消盡，乃至地 T 0140b03下水盡，水下風盡。誰當信者？獨有見者，乃 T 0140b04當知耳。是為水災。

「云何水災還復？其後久 T 0140b05久，有大黑雲充滿虛空，至遍淨天，周遍降 T 0140b06雨，渧如車輪，如是無數百千萬歲，其水漸 T 0140b07長，至遍淨天。有四大風，持此水住。何等為 T 0140b08四？一名住風，二名持風，三名不動，四名堅 T 0140b09固。其後此水稍減無數百千由旬，四面有大 T 0140b10風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫 T 0140b11積聚，風吹離水，在虛空中，自然變成光音 T 0140b12天宮，七寶校飾，由此因緣有光音天宮。其 T 0140b13水轉減無數百千由旬，彼僧伽風吹水令動， T 0140b14鼓蕩濤波，起沫積聚，風吹離水，在虛空中， T 0140b15自然變成梵迦夷天宮，七寶校飾；如是乃至 T 0140b16海水一味鹹苦，亦如火災復時。是為水災。」

佛 T 0140b17告比丘：「云何為風災？風災起時，此世間人皆 T 0140b18奉正法，正見，不邪見，修十善業，修善行時， T 0140b19時，有人得清淨護念第四禪，於虛空中住 T 0140b20聖人道、天道、梵道，高聲唱言：『諸賢！護念清淨 T 0140b21第四禪樂，護念清淨第四禪樂。』時，此世人聞 T 0140b22其聲已，仰語彼言：『善哉！善哉！願為我說護 T 0140b23念清淨第四禪道。』時，空中人聞此語已，即為 T 0140b24說第四禪道，此世間人聞其說已，即修第 T 0140b25四禪道，身壞命終，生果實天。

「爾時，地獄眾生 T 0140b26罪畢命終，來生人間，復修第四禪，身壞命終， T 0140b27生果實天；畜生、餓鬼、阿須倫、四天王乃至遍 T 0140b28淨天眾生命終，來生人間，修第四禪，身壞 T 0140b29命終，生果實天。由此因緣，地獄道盡，畜生、 T 0140c01餓鬼、阿須倫、四天王，乃至遍淨天趣皆盡。爾 T 0140c02時，地獄先盡，然後畜生盡；畜生盡已，餓鬼盡； T 0140c03餓鬼盡已，阿須倫盡；阿須倫盡已，四天王盡； T 0140c04四天王盡已，如是展轉至遍淨天盡；遍淨天 T 0140c05盡已，然後人盡無餘。人盡無餘已，此世間敗 T 0140c06壞，乃成為災。其後久久，有大風起，名曰大 T 0140c07僧伽，乃至果實天，其風四布，吹遍淨天宮、光 T 0140c08音天宮，使宮宮相拍，碎若粉塵。猶如力士 T 0140c09執二銅杵，杵杵相拍，碎盡無餘，二宮相拍 T 0140c10亦復如是。以是當知，一切行無常，為變易 T 0140c11法，不可恃怙，凡諸有為甚可厭患，當求度 T 0140c12世解脫之道。

「其後此風吹梵迦夷天宮、他化 T 0140c13自在天宮，宮宮相拍，碎如粉塵，無有遺餘。 T 0140c14猶如力士執二銅杵，杵杵相拍，碎盡無餘， T 0140c15二宮相拍亦復如是。以是當知，一切行無 T 0140c16常，為變易法，不可恃怙，凡諸有為甚可厭 T 0140c17患，當求度世解脫之道。其後此風吹化自 T 0140c18在天宮、兜率天宮、炎摩天宮，宮宮相拍，碎若 T 0140c19粉塵，無有遺餘。猶如力士執二銅杵，杵 T 0140c20杵相拍，碎盡無餘，彼宮如是碎盡無餘。以 T 0140c21是當知，一切行無常，為變易法，不可恃怙， T 0140c22凡諸有為甚可厭患，當求度世解脫之道。

T 0140c23「其後此風吹四天下及八萬天下諸山、大山、 T 0140c24須彌山王置於虛空，高百千由旬，山山相拍， T 0140c25碎若粉塵。猶如力士手執輕糠散於空中， T 0140c26彼四天下、須彌諸山碎盡分散，亦復如是。以 T 0140c27是可知，一切行無常，為變易法，不可恃怙， T 0140c28凡諸有為甚可厭患，當求度世解脫之道。 T 0140c29其後風吹大地盡，地下水盡，水下風盡。是故 T 0141a01當知，一切行無常，為變易法，不可恃怙，凡 T 0141a02諸有為甚可厭患，當求度世解脫之道。」

佛 T 0141a03告比丘：「遍淨天宮、光音天宮，宮宮相拍，碎若 T 0141a04粉塵。誰當信者？獨有見者，乃能知耳。如是 T 0141a05乃至地下水盡，水下風盡。誰能信者？獨有見 T 0141a06者，乃能信耳。是為風災。

「云何風災還復？其 T 0141a07後久久，有大黑雲周遍虛空，至果實天，而 T 0141a08降大雨，渧如車輪，霖雨無數百千萬歲， T 0141a09其水漸長，至果實天。時，有四風持此水住。 T 0141a10何等為四？一名住風，二名持風，三名不動， T 0141a11四名堅固。其後此水漸漸稍減無數百千由 T 0141a12旬，其水四面有大風起，名曰僧伽，吹水令 T 0141a13動，鼓蕩濤波，起沫積聚，風吹離水，在於空 T 0141a14中自然變成遍淨天宮，雜色參間，七寶所成， T 0141a15以此因緣有遍淨天宮。其水轉減無數百千 T 0141a16由旬，彼僧伽風吹水令動，鼓蕩濤波，起沫 T 0141a17積聚，風吹離水，在於空中自然變成光音 T 0141a18天宮，雜色參間，七寶所成；乃至海水一味鹹 T 0141a19苦，亦如火災復時。是為風災。是為三災，是 T 0141a20為三復。」

T 0141a21

佛說長阿含第四分世記經戰鬪品第十

T 0141a22佛告比丘：「昔者，諸天與阿須倫共鬪。時，釋 T 0141a23提桓因命忉利諸天而告之曰：『汝等今往 T 0141a24與彼共戰，若得勝者，捉毘摩質多羅阿須 T 0141a25倫，以五繫繫縛，將詣善法講堂，吾欲觀之。』 T 0141a26時，忉利諸天受帝釋教已，各自莊嚴。時，毘摩 T 0141a27質多羅阿須倫命諸阿須倫而告之曰：『汝 T 0141a28等今往與彼共戰，若得勝者，捉釋提桓因， T 0141a29以五繫繫縛，將詣七葉講堂，吾欲觀之。』時， T 0141b01諸阿須倫受毘摩質多阿須倫教已，各自莊 T 0141b02嚴。

「於是，諸天、阿須倫眾遂共戰鬪，諸天得 T 0141b03勝，阿須倫退。時，忉利諸天捉阿須倫王，以 T 0141b04五繫繫縛，將詣善法堂所，示天帝釋。時，阿 T 0141b05須倫王見天上快樂，生慕樂心，即自念言： T 0141b06『此處殊勝，即可居止，用復還歸阿須倫宮 T 0141b07為？』發此念時，五繫即得解，五樂在前。若阿 T 0141b08須倫生念欲還詣本宮殿，五繫還縛，五樂自 T 0141b09去。時，阿須倫所被繫縛，轉更牢固。魔所繫 T 0141b10縛復過於是，計吾我人為魔所縛，不計 T 0141b11吾我人魔縛得解，愛我為縛，愛愛為縛， T 0141b12我當有為縛，我當無為縛，有色為縛，無色 T 0141b13為縛，有色無色為縛，我有想為縛，無想為 T 0141b14縛，有想無想為縛，我為大患、為癰、為刺。 T 0141b15是故，賢聖弟子知我為大患、為癰、為刺， T 0141b16捨吾我想，修無我行，觀彼我為重擔、 T 0141b17為放逸、為有。當有我是有為，當有無 T 0141b18我是有為，有色是有為，無色是有為，有色無 T 0141b19色是有為，有想是有為，無想是有為，有想 T 0141b20無想是有為，有為為大患、為 刺 、為瘡。是 T 0141b21故，賢聖弟子知有為為大患、為 刺 、為瘡 T 0141b22故，捨有為，為無為行。」

佛告比丘：「昔者，諸天 T 0141b23子與阿須倫共鬪。時，釋提桓因命忉利 T 0141b24天而告之曰：『汝等今往與阿須倫共鬪， T 0141b25若得勝者，捉毘摩質多羅阿須倫，以五 T 0141b26繫繫縛，將詣善法講堂，吾欲觀之。』時，忉 T 0141b27利諸天受帝釋教已，各即自莊嚴。時，毘摩 T 0141b28質多阿須倫復命諸阿須倫而告之曰：『汝 T 0141b29等今往與彼共戰，若得勝者，捉釋提桓因， T 0141c01以五繫繫縛，將詣七葉講堂，吾欲觀之。』時， T 0141c02諸阿須倫受毘摩質多阿須倫教已，各自莊 T 0141c03嚴。於是，諸天、阿須倫眾遂共戰鬪，諸天得勝， T 0141c04阿須倫退。忉利諸天捉阿須倫，以五繫繫 T 0141c05縛，將詣善法堂所，示天帝釋。彷徉遊善 T 0141c06法堂上，阿須倫王遙見帝釋，於五繫中惡 T 0141c07口罵詈。時，天帝侍者於天帝前，即說偈言：

T 0141c08

「『天帝何恐怖，　　自現己劣弱， T 0141c09
　須質面毀呰，　　默聽其惡言。』

T 0141c10「時，天帝釋即復以偈答侍者曰：

T 0141c11

「『彼亦無大力，　　我亦不恐畏， T 0141c12
　如何大智士，　　與彼無智諍。』

T 0141c13「爾時，侍者復作偈頌白帝釋言：

T 0141c14

「『今不折愚者，　　恐後轉難忍， T 0141c15
　宜加以杖捶，　　使愚自改過。』

T 0141c16「時，天帝釋復作偈頌答侍者曰：

T 0141c17

「『我常言智者，　　不應與愚諍， T 0141c18
　愚罵而智默，　　即為信勝彼。』

T 0141c19「爾時，侍者復作偈頌白帝釋言：

T 0141c20

「『天王所以默，　　恐損智者行， T 0141c21
　而彼愚騃人，　　謂王懷怖畏。 T 0141c22
　愚不自忖量，　　謂可與王敵， T 0141c23
　沒死來觸突，　　欲王如牛退。』

T 0141c24「時，天帝釋復作偈頌答侍者曰：

T 0141c25

「『彼愚無知見，　　謂我懷恐怖， T 0141c26
　我觀第一義，　　忍默為最上。 T 0141c27
　惡中之惡者，　　於瞋復生瞋， T 0141c28
　能於瞋不瞋，　　為戰中最上。 T 0141c29
　夫人有二緣，　　為己亦為他， T 0142a01
　眾人諍有訟，　　不報者為勝。 T 0142a02
　夫人有二緣，　　為己亦為他， T 0142a03
　見無諍訟者，　　乃謂為愚騃。 T 0142a04
　若人有大力，　　能忍無力者， T 0142a05
　此力為第一，　　於忍中最上。 T 0142a06
　愚自謂有力，　　此力非為力， T 0142a07
　如法忍力者，　　此力不可沮。』」

T 0142a08佛告比丘：「爾時，天帝釋豈異人乎？勿造斯 T 0142a09觀。時，天帝釋即我身是也。我於爾時，修習 T 0142a10忍辱，不行卒暴，常亦稱讚能忍辱者。若有 T 0142a11智之人欲弘吾道者，當修忍默，勿懷忿 T 0142a12諍。」

佛告比丘：「昔者，忉利諸天與阿須倫共 T 0142a13鬪。時，釋提桓因語質多阿須倫言：『卿等何為 T 0142a14嚴飾兵仗，懷怒害心，共戰諍為？今當共汝 T 0142a15講論道義，知有勝負。』彼質多阿須倫語 T 0142a16帝釋言：『正使捨諸兵仗，止於諍訟論義者， T 0142a17誰知勝負？』帝釋教言：『但共論議，今汝眾中、我 T 0142a18天眾中，自有智慧知勝負者。』時，阿須倫語 T 0142a19帝釋言：『汝先說偈。』帝釋報言：『汝是舊天，汝 T 0142a20應先說。』爾時，質多阿須倫即為帝釋而作 T 0142a21頌曰：

T 0142a22

「『今不折愚者，　　恐後轉難忍， T 0142a23
　宜加以杖捶，　　使愚自改過。』

T 0142a24「時，阿須倫說此偈已，阿須倫眾即大歡喜，高 T 0142a25聲稱善；唯諸天眾默然無言。時，阿須倫王語 T 0142a26帝釋言：『汝次說偈。』爾時，帝釋即為阿須倫 T 0142a27而說偈言：

T 0142a28

「『我常言智者，　　不應與愚諍， T 0142a29
　愚罵而智默，　　即為勝彼愚。』

T 0142b01「時，天帝釋說此偈已，忉利諸天皆大歡喜，舉 T 0142b02聲稱善；時，阿須倫眾默然無言。爾時，天帝 T 0142b03語阿須倫言：『汝次說偈。』時，阿須倫復說偈 T 0142b04言：

T 0142b05

「『天王所以默，　　恐損智者行， T 0142b06
　而彼愚騃人，　　謂王懷怖畏。 T 0142b07
　愚不自忖量，　　謂可與王敵， T 0142b08
　沒死來觸突，　　欲王如牛退。』

T 0142b09「時，阿須倫王說此偈已，阿須倫眾踊躍歡喜， T 0142b10舉聲稱善；時，忉利天眾默然無言。時，阿須倫 T 0142b11王語帝釋言：『汝次說偈。』時，天帝釋為阿須 T 0142b12倫而說偈言：

T 0142b13

「『彼愚無知見，　　謂我懷恐畏， T 0142b14
　我觀第一義，　　忍默為最上。 T 0142b15
　惡中之惡者，　　於瞋復生瞋， T 0142b16
　能於瞋不瞋，　　為戰中最勝。 T 0142b17
　夫人有二緣，　　為己亦為他， T 0142b18
　眾人為諍訟，　　不報者為勝。 T 0142b19
　夫人有二緣，　　為己亦為他， T 0142b20
　見無諍訟者，　　不謂為愚騃。 T 0142b21
　若人有大力，　　能忍無力者， T 0142b22
　此力為第一，　　於忍中最上。 T 0142b23
　愚自謂有力，　　此力非為力， T 0142b24
　如法忍力者，　　此力不可沮。』

T 0142b25「釋提桓因說此偈已，忉利天眾踊躍歡喜，舉 T 0142b26聲稱善；阿須倫眾默然無言。時，天眾、阿須 T 0142b27倫眾各小退却，自相謂言：『阿須倫王所說偈 T 0142b28頌，有所觸犯，起刀劍讐，生鬪訟根，長諸怨 T 0142b29結，樹三有本。天帝釋所說偈者，無所觸嬈， T 0142c01不起刀劍，不生鬪訟，不長怨結，絕三有 T 0142c02本。天帝所說為善，阿須倫所說不善。諸天 T 0142c03為勝，阿須倫負。』」

佛告比丘：「爾時，釋提桓因 T 0142c04豈異人乎？勿造斯觀。所以者何？即我身是。 T 0142c05我於爾時，以柔濡言，勝阿須倫眾。」

佛告 T 0142c06比丘：「昔者，諸天復與阿須倫共鬪。時，阿須倫 T 0142c07勝，諸天不如。時，釋提桓因乘千輻寶車怖 T 0142c08懼而走，中路見晱婆羅樹上有一巢，巢有 T 0142c09兩子，即以偈頌告御者言，頌曰：

T 0142c10

「『此樹有二鳥，　　汝當迴車避， T 0142c11
　正使賊害我，　　勿傷二鳥命。』

T 0142c12「爾時，御者聞帝釋偈已，尋便住車迴避鳥。 T 0142c13爾時，車頭向阿須倫，阿須倫眾遙見寶車 T 0142c14迴向，其軍即相謂言：『今天帝釋乘千輻寶車 T 0142c15迴向我眾，必欲還鬪，不可當也。』阿須倫眾 T 0142c16即便退散，諸天得勝，阿須倫退。」

佛告比丘： T 0142c17「爾時，帝釋者豈異人乎？勿造斯觀。所以者 T 0142c18何？即我身是也。我於爾時，於諸眾生起慈 T 0142c19愍心。諸比丘！汝等於我法中出家修道，宜 T 0142c20起慈心，哀愍黎庶。」

T 0142c21佛告比丘：「昔者，諸天與阿須倫共鬪。」爾時， T 0142c22諸天得勝，阿須倫退。時，天帝釋戰勝還宮， T 0142c23更造一堂，名曰最勝，東西長百由旬，南北廣 T 0142c24六十由旬。其堂百間，間間有七交露臺，一一 T 0142c25臺上有七玉女，一一玉女有七使人。釋提桓 T 0142c26因亦不憂供給諸玉女衣被、飲食、莊嚴之 T 0142c27具，隨本所造，自受其福，以戰勝阿須倫， T 0142c28因歡喜心而造此堂，故名最勝堂。又千世 T 0142c29界中所有堂觀無及此堂，故名最勝。

佛告 T 0143a01比丘：「昔者，阿須倫自生念言：『我有大威德， T 0143a02神力不少，而忉利天、日月諸天常在虛空， T 0143a03於我頂上遊行自在，今我寧可取彼日月 T 0143a04以為耳璫，自在遊行耶？』時，阿須倫王瞋恚熾 T 0143a05盛，即念捶打阿須倫，捶打阿須倫即復念言： T 0143a06『今阿須倫王念我，我等當速莊嚴。』即勅左 T 0143a07右備具兵仗，駕乘寶車，與無數阿須倫眾 T 0143a08前後導從，詣阿須倫王前，於一面立。時，王 T 0143a09復念舍摩梨阿須倫，舍摩梨阿須倫復自 T 0143a10念言：『今王念我，我等宜速莊嚴。』即勅左右 T 0143a11備具兵仗，駕乘寶車，與無數阿須倫眾前 T 0143a12後導從，詣阿須倫王前，在一面立。

「時，王復 T 0143a13念毘摩質多阿須倫，毘摩質多阿須倫復自 T 0143a14念言：『今王念我，我等宜速莊嚴。』即勅左右 T 0143a15備具兵仗，駕乘寶車，與無數阿須倫眾前 T 0143a16後導從，往詣王前，在一面立。時，王復念大 T 0143a17臣阿須倫，大臣阿須倫即自念言：『今王念我， T 0143a18我等宜速莊嚴。』即勅左右備具兵仗，駕乘 T 0143a19寶車，與無數阿須倫眾前後導從，往詣王 T 0143a20前，於一面立。時，王復念諸小阿須倫，諸小 T 0143a21阿須倫復自念言：『今王念我，我等宜速莊 T 0143a22嚴。』即自莊嚴，備具兵仗，與無數眾相隨，往 T 0143a23詣王前，於一面立。時，羅呵阿須倫王即自莊 T 0143a24嚴，身著寶鎧，駕乘寶車，與無數百千阿須 T 0143a25倫眾兵仗嚴事，前後圍遶出其境界，欲往 T 0143a26與諸天共鬪。」

「爾時，難陀龍王、跋難陀龍王 T 0143a27以身纏遶須彌山七匝，震動山谷，薄布微 T 0143a28雲，渧渧稍雨，以尾打大海水，海水波涌，至 T 0143a29須彌山頂。時，忉利天即生念言：『今薄雲微布， T 0143b01渧渧稍雨，海水波涌，乃來至此。將是阿須 T 0143b02倫欲來戰鬪，故有此異瑞耳。』

「爾時，海中諸 T 0143b03龍兵眾無數巨億，皆持戈鉾、弓矢、刀劍，重 T 0143b04被寶鎧，器仗嚴整，逆與阿須倫共戰，若龍 T 0143b05眾勝時，即逐阿須倫入其宮殿。若龍眾退，龍 T 0143b06不還宮，即 ［馬＊奔］ 趣伽樓羅鬼神所，而告之曰： T 0143b07『阿須倫眾欲與諸天共戰，我往逆鬪，彼今 T 0143b08得勝；汝等當備諸兵仗，眾共併力，與彼共 T 0143b09戰。』時，諸鬼神聞龍語已，即自莊嚴，備諸兵 T 0143b10仗，重被寶鎧，與諸龍眾共阿須倫鬪，得 T 0143b11勝時，即逐阿須倫入其宮殿。若不如時，不 T 0143b12還本宮，即退走 ［馬＊奔］ 持華鬼神界，而告之言： T 0143b13『阿須倫眾欲與諸天共鬪，我等逆戰，彼今 T 0143b14得勝；汝等當備諸兵仗，眾共併力，與彼共 T 0143b15戰。』

「諸持華鬼神聞龍語已，即自莊嚴，備諸 T 0143b16兵仗，重被寶鎧，眾共併力，與阿須倫鬪，若 T 0143b17得勝時，即逐阿須倫入其宮殿。若不如時， T 0143b18不還本宮，即退走 ［馬＊奔］ 常樂鬼神界，而告之 T 0143b19言：『阿須倫眾欲與諸天共鬪，我等逆戰，彼 T 0143b20今得勝；汝等當備諸兵仗，與我併力，共 T 0143b21彼戰鬪。』時，諸常樂鬼神聞是語已，即自莊嚴， T 0143b22備諸兵仗，重被寶鎧，眾共併力，與阿須倫 T 0143b23鬪，若得勝時，即逐阿須倫入其宮殿。若不 T 0143b24如時，不還本宮，即退走 ［馬＊奔］ 四天王，而告之 T 0143b25曰：『阿須倫眾欲與諸天共鬪，我等逆戰，彼 T 0143b26今得勝；汝等當備諸兵仗，眾共併力，與彼 T 0143b27共戰。』

「時，四天王聞此語已，即自莊嚴，備諸兵 T 0143b28仗，重被寶鎧，眾共併力，與阿須倫共鬪，若 T 0143b29得勝時，即逐阿須倫入其宮殿。若不如者， T 0143c01四天王即詣善法講堂，白天帝釋及忉利諸 T 0143c02天言：『阿須倫欲與諸天共鬪，今忉利諸天 T 0143c03當自莊嚴，備諸兵仗，眾共併力，往共彼戰。』 T 0143c04時，天帝釋命一侍天而告之曰：『汝持我聲 T 0143c05往告焰摩天、兜率天、化自在天、他化自在天 T 0143c06子言：「阿須倫與無數眾欲來戰鬪，今者諸 T 0143c07天當自莊嚴，備諸兵仗，助我鬪戰。」』時，彼侍 T 0143c08天受帝教已，即詣焰摩天，乃至他化自在 T 0143c09天，持天帝釋聲而告之曰：『彼阿須倫 無數 T 0143c10眾來戰鬪，今者諸天當自莊嚴，備諸兵仗， T 0143c11助我戰鬪。』

「時，焰摩天子聞此語已，即自莊 T 0143c12嚴，備諸兵仗，重被寶鎧，駕乘寶車，與無數 T 0143c13巨億百千天眾前後圍遶，在須彌山東面住。 T 0143c14時，兜率天子聞此語已，即自莊嚴，備諸兵仗， T 0143c15重被寶鎧，駕乘寶車，與無 數 巨億百千天 T 0143c16眾圍遶，在須彌山南面住。時，化自在天子 T 0143c17聞此語已，亦嚴兵眾，在須彌山西面住。時， T 0143c18他化自在天子聞此語已，亦嚴兵眾，在須 T 0143c19彌山北住。

「時，天帝釋即念三十三天忉利天， T 0143c20三十三天忉利天即自念言：『今帝釋念我， T 0143c21我等宜速莊嚴。』即勅左右備諸兵仗，駕乘 T 0143c22寶車，與無數巨億諸天眾前後圍遶，詣天 T 0143c23帝釋前，於一面立。時，天帝釋復念餘忉利 T 0143c24諸天，餘忉利諸天即自念言：『今帝釋念我，我 T 0143c25等宜速莊嚴。』即勅左右備諸兵仗，駕乘寶 T 0143c26車，與無數巨億諸天眾前後圍遶，詣帝釋 T 0143c27前，於一面立。時，帝釋復念妙匠鬼神，妙匠鬼 T 0143c28神即自念言：『今帝釋念我，我宜速莊嚴。』即 T 0143c29勅左右備諸兵仗，駕乘寶車，無數千眾前 T 0144a01後圍遶，詣帝釋前立。時，帝釋復念善住龍 T 0144a02王，善住龍王即自念言：『今天帝釋念我，我 T 0144a03今宜往。』即詣帝釋前立。

「時，帝釋即自莊嚴， T 0144a04備諸兵仗，身被寶鎧，乘善住龍王頂上，與 T 0144a05無數諸天鬼神前後圍遶，自出天宮與阿須 T 0144a06倫往鬪。所謂嚴兵仗、刀劍、鉾矟、弓矢、 斲 T 0144a07釿、 鉞 斧、旋輪、羂索，兵仗鎧器，以七寶成，復以 T 0144a08鋒刃加阿須倫身，其身不傷，但刃觸而已。 T 0144a09阿須倫眾執持七寶刀劍、鉾矟、弓矢、 斲 釿、 T 0144a10鉞斧、旋輪、羂索，以鋒刃加諸天身，但觸而 T 0144a11已，不能傷損。如是欲行諸天共阿須倫鬪， T 0144a12欲因欲是。」

T 0144a13

佛說長阿含經卷第二十一

第四分世記經三中劫品第十一

T 0144a19

佛說長阿含經卷第二十二
T 0144a16 T 0144a17 後秦弘始年佛陀耶舍共竺佛念譯

T 0144a18佛告比丘：「有三中劫。何等為三？一名刀兵 T 0144a20劫，二名穀貴劫，三名疾疫劫。云何為刀兵 T 0144a21劫？此世間人本壽四萬歲，其後稍減壽二萬 T 0144a22歲，其後復減壽萬歲，轉壽千歲，轉壽五百歲， T 0144a23轉壽三百歲、二百歲，如今人壽於百歲少 T 0144a24出多減；其後人壽稍減，當壽十歲，是時女 T 0144a25人生五月行嫁。時，世間所有美味，酥油、蜜、 T 0144a26石蜜、黑石蜜，諸有美味皆悉自然消滅，五穀 T 0144a27不生，唯有稊稗。是時，有上服錦綾、繒絹、劫貝、 T 0144a28芻摩皆無復有，唯有麤織草衣。爾時，此地 T 0144a29純生荊棘、蚊虻、蜂蝎、蚖蛇、毒虫，金銀、琉璃、七 T 0144b01寶珠玉自然沒地，唯有石沙穢惡充滿。是 T 0144b02時，眾生但增十惡，不復聞有十善之名，乃 T 0144b03無善名，況有行善者？爾時，人有不孝父母， T 0144b04不敬師長，能為惡者，則得供養，人所敬待， T 0144b05如今人孝順父母，敬事師長，能為善者，則 T 0144b06得供養，人所敬待。彼人為惡，便得供養， T 0144b07亦復如是。時人命終墮畜生中，猶如今人 T 0144b08得生天上。時，人相見懷毒害心，但欲相殺。 T 0144b09猶如獵師見彼群鹿，但欲殺之，無一善念。 T 0144b10其人如是，但欲相殺，無一善念。爾時，此地 T 0144b11溝 澗 、溪谷、山陵、塠阜，無一平地，時，人 行 來恐怖 T 0144b12惶懼，衣毛為竪。

「時，七日中有刀劍劫起，時，人 T 0144b13手執草木、瓦石，皆變成刀劍，刀劍鋒利，所 T 0144b14擬皆斷，展轉相害。其中有 黠 慧者見刀兵相 T 0144b15害，恐怖逃避，入山林、坑 澗 無人之處，七日藏 T 0144b16避，心口自言：『我不害人，人勿害我。』其人於 T 0144b17七日中，食草木根，以自存活，過七日已，還 T 0144b18出山林。時，有一人得共相見，歡喜而言：『今 T 0144b19見生人，今見生人。』猶如父母與一子別，久 T 0144b20乃相見，歡喜踊躍，不能自勝。彼亦如是，歡 T 0144b21喜踊躍，不能自勝。是時，人民於七日中，哭 T 0144b22泣相向，復於七日中，共相娛樂，歡喜慶賀。時 T 0144b23人身壞命終，皆墮地獄中。所以者何？斯由 T 0144b24其人常懷瞋怒，害心相向，無慈仁故，是 T 0144b25為刀兵劫。」

T 0144b26佛告比丘：「云何為飢餓劫？爾時，人民多行 T 0144b27非法，邪見顛倒，為十惡業，以行惡故，天不 T 0144b28降雨，百草枯死，五穀不成，但有莖稈。云何 T 0144b29為飢餓？爾時，人民收掃田里、街巷、道陌、糞土 T 0144c01遺穀，以自存活，是為飢餓。復次，飢餓時，其 T 0144c02人於街巷、市里、屠殺之處及丘塚間，拾諸骸 T 0144c03骨，煮汁飲之，以此自存，是為白骨飢餓。 T 0144c04復次，飢餓劫時，所種五穀盡變成草木，時，人 T 0144c05取華煮汁而飲。復次，飢餓時，草木華落，覆在 T 0144c06土下，時，人掘地取華煮食，以是自存，是為 T 0144c07草木飢餓。爾時，眾生身壞命終，墮餓鬼中。所 T 0144c08以者何？斯由其人於飢餓劫中，常懷慳貪， T 0144c09無施惠心，不肯分割，不念厄人故也，是 T 0144c10為飢餓劫。」

T 0144c11佛告比丘：「云何為疾疫劫？爾時，世人修行 T 0144c12正法，正見，不顛倒見，具十善行。他方世界 T 0144c13有鬼神來，此間鬼神放逸婬亂，不能護人， T 0144c14他方鬼神侵嬈此世間人，撾打捶杖，接其精 T 0144c15氣，使人心亂，驅逼將去。猶如國王勅諸將 T 0144c16帥有所守護，餘方有賊寇來侵嬈，此放逸 T 0144c17之人劫於村國。此亦如是，他方世界有鬼 T 0144c18神來，取此間人，撾打捶杖，接其精氣，驅 T 0144c19逼將去。」

佛告比丘：「正使此間鬼神不放逸 T 0144c20婬亂，他方世界有大力鬼神來，此間鬼神 T 0144c21畏怖避去，彼大鬼神侵嬈此人，撾打捶杖， T 0144c22接其精氣，殺之而去。譬如國王、若王大臣， T 0144c23遣諸將帥守衛人民，將帥清慎，無有放 T 0144c24逸；他方有強猛將帥，人兵眾多來破村城， T 0144c25掠奪人物。彼亦如是，正使此間鬼神不敢 T 0144c26放逸，他方世界有大力鬼神來，此間鬼神恐 T 0144c27怖避去，彼大鬼神侵嬈此人，撾打捶杖，接其 T 0144c28精氣，殺之而去。時，疾疫劫中人民身壞命終， T 0144c29皆生天上。所以者何？斯由時人慈心相向，展 T 0145a01轉相問：『汝病差不？身安隱不？』以此因緣 T 0145a02得生天上。是故名為疾疫劫。是為三中劫 T 0145a03也。」

T 0145a04

佛說長阿含第四分世記經世本緣品第十 二

T 0145a06佛告比丘：「火災過已，此世天地還欲成時， T 0145a07有餘眾生福盡、行盡、命盡，於光音天命終， T 0145a08生空梵處，於彼生染著心，愛樂彼處，願餘 T 0145a09眾生共生彼處。發此念已，有餘眾生福、行、 T 0145a10命盡，於光音天身壞命終，生空梵處。時，先 T 0145a11生梵天即自念言：『我是梵王大梵天王，無造 T 0145a12我者，我自然有，無所承受，於千世界最得 T 0145a13自在，善諸義趣，富有豐饒，能造化萬物，我 T 0145a14即是一切眾生父母。』其後來諸梵復自念言： T 0145a15『彼先梵天即是梵王大梵天王，彼自然有，無 T 0145a16造彼者，於千世界最尊第一，無所承受， T 0145a17善諸義趣，富有豐饒，能造萬物，是眾生父母， T 0145a18我從彼有。』彼梵天王顏貌容狀常如童子，是 T 0145a19故梵王名曰童子。

「或有是時，此世還成世間， T 0145a20眾生多有生光音天者，自然化生，歡喜為 T 0145a21食，身光自照，神足飛空，安樂無礙，壽命長久。 T 0145a22其後此世變成大水，周遍彌滿。當於爾時， T 0145a23天下大闇，無有日月、星辰、晝夜，亦無歲月、 T 0145a24四時之數。其後此世還欲變時，有餘眾生 T 0145a25福盡、行盡、命盡，從光音天命終，來生此間， T 0145a26皆悉化生，歡喜為食，身光自照，神足飛空，安 T 0145a27樂無礙，久住此間。爾時，無有男女、尊卑、上 T 0145a28下，亦無異名，眾共生世，故名眾生。

「是時，此 T 0145a29地有自然地味出，凝停於地，猶如醍醐， T 0145b01地味出時，亦復如是，猶如生酥，味甜如 T 0145b02蜜。其後眾生以手試甞知為何味，初甞覺 T 0145b03好，遂生味著。如是展轉甞之不已，遂生 T 0145b04貪著，便以手掬，漸成摶食，摶食不已，餘 T 0145b05眾生見，復效食之，食之不已。時，此眾生身 T 0145b06體麤澁，光明轉滅，無復神足，不能飛行。爾 T 0145b07時，未有日月，眾生光滅，是時，天地大闇，如 T 0145b08前無異。其後久久，有大暴風吹大海水，深 T 0145b09八萬四千由旬，使令兩披飄，取日宮殿，著 T 0145b10須彌山半，安日道中，東出西沒，周旋天下。

T 0145b11「第二日宮從東出西沒，時，眾生有言：『是即 T 0145b12昨日也。』或言：『非昨也。』第三日宮繞須彌 T 0145b13山，東出西沒，彼時眾生言：『定是一日。』日者，義 T 0145b14言是前明因，是故名為日。日有二義：一曰 T 0145b15住常度，二曰宮殿。

「宮殿四方遠見故圓，寒溫 T 0145b16和適，天金所成，頗梨間廁，二分天金，純真無 T 0145b17雜，外內清徹，光明遠照，一分頗梨，純真無 T 0145b18雜，外內清徹，光明遠照。日宮縱廣五十一 T 0145b19由旬，宮牆及地薄如梓柏。」

「宮牆七重，七重欄 T 0145b20楯、七重羅網、七重寶鈴、七重行樹，周匝校飾 T 0145b21以七寶成，金牆銀門，銀牆金門，琉璃牆水精 T 0145b22門，水精牆琉璃門，赤珠牆馬碯門，馬碯牆赤 T 0145b23珠門，車 璩 牆眾寶門，眾寶牆車 璩 門。又其欄 T 0145b24楯，金欄銀桄，銀欄金桄，琉璃欄水精桄，水精 T 0145b25欄琉璃桄，赤珠欄馬碯桄，馬碯欄赤珠桄，眾 T 0145b26寶欄車 璩 桄，車 璩 欄眾寶桄。金網銀鈴，銀 T 0145b27網金鈴，水精網琉璃鈴，琉璃網水精鈴，赤珠 T 0145b28網馬碯鈴，馬碯網赤珠鈴，車 璩 網眾寶鈴，眾 T 0145b29寶網車 璩 鈴。其金樹者銀葉華實，銀樹者金 T 0145c01葉華實，琉璃樹者水精華實，水精樹者琉璃 T 0145c02華實，赤珠樹者馬碯華實，馬碯樹者赤珠華 T 0145c03實，車 璩 樹者眾寶華實，眾寶樹者車 璩 華 T 0145c04實。宮牆四門，門有七階，周匝欄楯，樓閣臺 T 0145c05觀、園林浴池，次第相比，生眾寶華，行行相當， T 0145c06種種果樹，華葉雜色，樹香芬馥，周流四遠，雜 T 0145c07類眾鳥相和而鳴。

「其日宮殿為五風所持： T 0145c08一曰持風，二曰養風，三曰受風，四曰轉風， T 0145c09五曰調風。日天子所止正殿，純金所造，高十 T 0145c10六由旬，殿有四門，周匝欄楯。日天子座縱 T 0145c11廣半由旬，七寶所成，清淨柔軟，猶如天衣。日 T 0145c12天子自身放光照于金殿，金殿光照于日 T 0145c13宮，日宮光出照四天下。日天子壽天五百 T 0145c14歲，子孫相承，無有間異。其宮不壞，終于一 T 0145c15劫。日宮行時，其日天子無有行意，言我行 T 0145c16住， 常以 五欲自相娛樂。日宮行時，無數百千 T 0145c17諸大天神在前導從，歡樂無倦，好樂捷疾， T 0145c18因是日天子名為捷疾。

「日天子身出千光， T 0145c19五百光下照，五百光傍照，斯由宿業功德，故 T 0145c20有此千光，是故日天子名為千光。宿業功 T 0145c21德云何？或有一人供養沙門、婆羅門，濟諸 T 0145c22窮乏，施以飲食、衣服、湯藥、象馬、車乘、房舍、燈 T 0145c23燭，分布時與，隨其所須，不逆人意，供養持 T 0145c24戒諸賢聖人。由彼種種無數法喜光明因緣， T 0145c25善心歡喜。如剎利王水澆頭種初登王位，善 T 0145c26心歡喜，亦復如是。以此因緣，身壞命終，為 T 0145c27日天子，得日宮殿，有千光明，故言善業得 T 0145c28千光明。

「復以何等故，名為宿業光明？或 T 0145c29有人不殺生，不盜，不邪婬，不兩舌、惡口、 T 0146a01妄言、綺語，不貪取，不瞋恚、邪見，以此因緣， T 0146a02善心歡喜。猶如四衢道頭有大浴池，清淨無 T 0146a03穢，有人遠行，疲極熱渴，來入此池，澡浴清涼， T 0146a04歡喜愛樂。彼十善者，善心歡喜，亦復如是。 T 0146a05其人身壞命終，為日天子，居日宮殿，有千 T 0146a06光明，以是因緣故，名善業光明。

「復以何緣 T 0146a07名千光明？或有人不殺、不盜、不婬、不欺、不飲 T 0146a08酒，以此因緣，善心歡喜，身壞命終，為日天 T 0146a09子，居日宮殿，有千光明，以是因緣故，名善 T 0146a10業千光明。

「六十念頃名一羅耶，三十羅耶名摩 T 0146a11睺多，百摩睺多名優波摩。日宮殿六月南行， T 0146a12日行三十里，極南不過閻浮提，日北行亦復 T 0146a13如是。」

「以何緣故日光炎熱？有十因緣。何 T 0146a14等為十？一者須彌山外有佉陀羅山，高四萬 T 0146a15二千由旬，頂廣四萬二千由旬，其邊無量， T 0146a16七寶所成，日光照山，觸而生熱，是為一緣 T 0146a17日光炎熱。二者佉陀羅山表有伊沙陀山，高 T 0146a18二萬一千由旬，縱廣二萬一千由旬，周匝無 T 0146a19量，七寶所成，日光照山，觸而生熱，是為二 T 0146a20緣日光炎熱。三者伊沙陀山表有樹提陀 T 0146a21羅山，上高萬二千由旬，縱廣萬二千由旬，周 T 0146a22匝無量，七寶所成，日光照山，觸而生熱，是 T 0146a23為三緣日光炎熱。四者去樹提陀羅山表 T 0146a24有山名善見，高六千由旬，縱廣六千由旬， T 0146a25周匝無量，七寶所成，日光照山，觸而生熱， T 0146a26是為四緣日光炎熱。五者善見山表 有 馬 T 0146a27祀山，高三千由旬，縱廣三千由旬，周匝無量， T 0146a28七寶所成，日光照山，觸而生熱，是為五緣 T 0146a29日光炎熱。六者去馬祀山表有尼彌陀羅 T 0146b01山，高千二百由旬，縱廣千二百由旬，周匝無 T 0146b02量，七寶所成，日光照山，觸而生熱，是為六 T 0146b03緣日光炎熱。七者去尼彌陀羅山表有調 T 0146b04伏山，高六百由旬，縱廣六百由旬，周匝無量， T 0146b05七寶所成，日光照山，觸而生熱，是為七緣 T 0146b06日光炎熱。八者調伏山表有金剛輪山，高 T 0146b07三百由旬，縱廣三百由旬，周匝無量，七寶所 T 0146b08成，日光照山，觸而生熱，是為八緣日光炎 T 0146b09熱。復次，上萬由旬有天宮殿，名為星宿， 琉 T 0146b10璃所成，日光照彼，觸而生熱，是為九緣日 T 0146b11光炎熱。復次，日宮殿光照於大地，觸而生 T 0146b12熱，是為十緣日光炎熱。」爾時，世尊以偈頌 T 0146b13曰：

T 0146b14

「以此十因緣，　　日名為千光， T 0146b15
光明炎熾熱，　　佛日之所說。」

T 0146b16佛告比丘：「何故冬日宮殿寒而不可近，有 T 0146b17光而冷？有十三緣，雖光而冷。云何為十三？ T 0146b18一者須彌山、佉陀羅山中間有水，廣八萬四 T 0146b19千由旬，周匝無量，其水生雜華：優鉢羅華、拘 T 0146b20勿頭、鉢頭摩、分陀利、須乾提華，日光所照，觸 T 0146b21而生冷，是為一緣日光為冷。二者佉陀羅 T 0146b22山、伊沙陀羅山中間有水，廣四萬二千由 T 0146b23旬，縱廣四萬二千由旬，周匝無量，有水生 T 0146b24諸雜華，日光所照，觸而生冷，是為二緣日 T 0146b25光為冷。三者伊沙陀羅山去樹提陀羅山中 T 0146b26間有水，廣二萬一千由旬，周匝無量，生諸 T 0146b27雜華，日光所照，觸而生冷，是為三緣日光 T 0146b28為冷。四者善見山、樹提山中間有水，廣萬 T 0146b29二千由旬，周匝無量，生諸雜華，日光所照， T 0146c01觸而生冷，是為四緣日光為冷。五者善見 T 0146c02山、馬祀山中間有水，廣六千由旬，生諸雜華， T 0146c03日光所照，觸而生冷，是為五緣日光為冷。 T 0146c04六者馬祀山、尼彌陀羅山中間有水，廣千二 T 0146c05百由旬，周匝無量，生諸雜華，日光所照，觸 T 0146c06而生冷，是為六緣日光為冷。尼彌陀羅山、 T 0146c07調伏山中間有水，廣六百由旬，周匝無量， T 0146c08生諸雜華，日光所照，觸而生冷，是為七緣 T 0146c09日光為冷。調伏山、金剛輪山中間有水，廣三 T 0146c10百由旬，周匝無量，生諸雜華，日光所照，觸 T 0146c11而生冷，是為八緣日光為冷。復次，此閻浮 T 0146c12利地大海江河，日光所照，觸而生冷，是為 T 0146c13九緣日光為冷。閻浮提地河少，拘耶尼地水 T 0146c14多，日光所照，觸而生冷，是為十緣日光為 T 0146c15冷。拘耶尼河少，弗于逮水多，日光所照，觸而 T 0146c16生冷，是為十一緣日光為冷。弗于逮河少， T 0146c17欝單曰河多，日光所照，觸而生冷，是為十 T 0146c18二緣日光為冷。復次，日宮殿光照大海水， T 0146c19日光所照，觸而生冷，是為十三緣日光為 T 0146c20冷。」佛時頌曰：

T 0146c21

「以此十三緣，　　日名為千光， T 0146c22
其光明清冷，　　佛日之所說。」

T 0146c23佛告比丘：「月宮殿有時損質盈虧，光明損 T 0146c24減，是故月宮名之為損。月有二義：一曰住 T 0146c25常度，二曰宮殿。四方遠見故圓，寒溫和適， T 0146c26天銀、琉璃所成，二分天銀，純真無雜，內外清 T 0146c27徹，光明遠照，一分琉璃，純真無雜，外內清徹， T 0146c28光明遠照。月宮殿縱廣四十九由旬，宮牆及 T 0146c29地薄如梓柏，宮牆七重，七重欄楯、七重羅網、 T 0147a01七重寶鈴、七重行樹，周匝校飾以七寶成， T 0147a02乃至無數眾鳥相和而鳴。

「其月宮殿為五 T 0147a03風所持：一曰持風，二曰養風，三曰受風， T 0147a04四曰轉風，五曰調風。月天子所止正殿，琉璃 T 0147a05所造，高十六由旬，殿有四門，周匝欄楯。月 T 0147a06天子座縱廣半由旬，七寶所成，清淨柔軟， T 0147a07猶如天衣。月天子身放光明，照琉璃殿，琉 T 0147a08璃殿光照于月宮，月宮光出照四天下。月天 T 0147a09子壽天五百歲，子孫相承，無有異系。其宮 T 0147a10不壞，終于一劫。月宮行時，其月天子無有 T 0147a11行意，言我行住，常以五欲自相娛樂。月宮 T 0147a12行時，無數百千諸大天神常在前導，好樂 T 0147a13無倦，好樂捷疾，因是月天名為捷疾。

「月天 T 0147a14子身出千光明，五百光下照，五百光傍照，斯 T 0147a15由宿業功德故有此光明，是故月天子名 T 0147a16曰千光。宿業功德云何？世間有人供養沙 T 0147a17門、婆羅門，施諸窮乏飲食、衣服、湯藥、象馬、車 T 0147a18乘、房舍、燈燭，分布時與，隨意所須，不逆人 T 0147a19意，供養持戒諸賢聖人。猶是種種無數法 T 0147a20喜，善心光明。如剎利王水澆頭種初登王位， T 0147a21善心歡喜，亦復如是。以是因緣，身壞命終， T 0147a22為月天子，月宮殿有千光明，故言善業得 T 0147a23千光明。

「復以何業得千光明？世間有人不 T 0147a24殺，不盜，不邪婬，不兩舌、惡口、妄言、綺語，不貪 T 0147a25取、瞋恚、邪見，以此因緣，善心歡喜。猶如四 T 0147a26衢道頭有大浴池清淨無穢，有人遠行，疲極 T 0147a27熱渴，來入此池，澡浴清涼，歡喜快樂。彼行 T 0147a28十善者，善心歡喜，亦復如是。其人身壞命終， T 0147a29為月天子，居月宮殿，有千光明，以是因緣 T 0147b01故，名善業千光。

「復以何因緣得千光明？ T 0147b02世間有人不殺、不盜、不婬、不欺、不飲酒，以此 T 0147b03因緣，善心歡喜。身壞命終，為月天子，居月 T 0147b04宮殿，有千光明，以是因緣故，名善業千光。 T 0147b05六十念頃名一羅耶，三十羅耶名摩睺多，百 T 0147b06摩睺多名優婆摩。若日宮殿六月南行，日 T 0147b07行三十里，極南不過閻浮提，是時，月宮殿 T 0147b08半歲南行，不過閻浮提；月北行亦復如是。

T 0147b09「以何緣故月宮殿小小損減？有三因緣故 T 0147b10月宮殿小小損減：一者月出於維，是為一 T 0147b11緣故月損減。復次，月宮殿內有諸大臣身 T 0147b12著青服，隨次而上，住處則青，是故月減，是 T 0147b13為二緣月日日減。復次，日宮有六十光，光 T 0147b14照於月宮，映使不現，是故所映之處月則 T 0147b15損減。是為三緣月光損減。

「復以何緣月光 T 0147b16漸滿？復有三因緣使月光漸滿。何等為 T 0147b17三？一者月向正方，是故月光滿。二者月宮諸 T 0147b18臣盡著青衣，彼月天子以十五日處中而 T 0147b19坐，共相娛樂，光明遍照，遏諸天光，故光普 T 0147b20滿。猶如眾燈燭中燃大炬火，遏諸燈明。彼 T 0147b21月天子亦復如是，以十五日在天眾中， T 0147b22遏絕眾明，其光獨照，亦復如是，是為二因 T 0147b23緣。三者日天子雖有六十光照於月宮，十 T 0147b24五日時月天子能以光明逆照，使不掩翳， T 0147b25是為三因緣月宮團滿無有損減。復以 T 0147b26何緣月有黑影？以閻浮樹影在於月中，故 T 0147b27月有影。」

T 0147b28佛告比丘：「心當如月，清涼無熱，至檀越 T 0147b29家，專念不亂。復以何緣有諸江河？因日 T 0147c01月有熱，因熱有炙，因炙有汗，因汗成江 T 0147c02河，故世間有江河。有何因緣世間有五種 T 0147c03子？有大亂風，從不敗世界吹種子來生 T 0147c04此國，一者根子，二者莖子，三者節子，四者 T 0147c05虛中子，五者子子，是為五子。以此因緣，世 T 0147c06間有五種子出。

「此閻浮提日中時，弗于逮日 T 0147c07沒，拘耶尼日出，鬱單曰夜半；拘耶尼日中 T 0147c08閻浮提日沒，鬱單曰日出，弗于逮夜半；鬱 T 0147c09單曰日中，拘耶尼日沒，弗于逮日出，閻浮 T 0147c10提夜半；若弗于逮日中，鬱單曰日沒，閻浮 T 0147c11提日出，拘耶尼夜半。閻浮提東方，弗于逮為 T 0147c12西方；閻浮提為西方，拘耶尼為東方；拘 T 0147c13耶尼為西方，鬱單曰為東方；鬱單曰為 T 0147c14西方，弗于逮為東方。

「所以閻浮提名閻浮 T 0147c15者，下有金山，高三十由旬，因閻浮樹生， T 0147c16故得名為閻浮金。閻浮樹其果如蕈，其味 T 0147c17如蜜。樹有五大孤，四面四孤，上有一孤， T 0147c18其東孤孤果乾闥和所食；其南孤者七 T 0147c19國人所食：一曰拘樓國、二曰拘羅婆、三名 T 0147c20毘提、四名善毘提、五名漫陀、六名婆羅、 T 0147c21七名婆梨；其西孤果海虫所食；其北孤 T 0147c22果者禽獸所食；其上孤果者星宿天所食。 T 0147c23七大國北有七大黑山：一曰裸 土 ，二曰白 T 0147c24鶴，三曰守宮，四者仙山，五者高山，六者禪 T 0147c25山，七者土山。此七黑山上有七婆羅門仙人， T 0147c26此七仙人住處，一名善帝，二名善光，三名守 T 0147c27宮，四名仙人，五者護宮，六者伽那那，七者 T 0147c28增益。」

佛告比丘：「劫初眾生食地味已，久住 T 0147c29於世，其食多者顏色麤悴，其食少者顏色光 T 0148a01潤，然後乃知眾生顏色形貌優劣，互相是非， T 0148a02言：『我勝汝，汝不如我。』以其心存彼我，懷諍 T 0148a03競故，地味消竭。又地皮生，狀如薄餅，色味 T 0148a04香潔。爾時，眾生聚集一處，懊惱悲泣，椎胷 T 0148a05而言：『咄哉為禍！今者地味初不復現。』猶如 T 0148a06今人得盛美味，稱言美善，後復失之以為 T 0148a07憂惱，彼亦如是憂惱悔恨。後食地皮，漸得 T 0148a08其味，其食多者顏色麤悴，其食少者顏色潤 T 0148a09澤，然後乃知眾生顏色形貌優劣，互相是非， T 0148a10言：『我勝汝，汝不如我。』以其心存彼我，懷諍 T 0148a11競故，地皮消竭。

「其後復有地膚出，轉更麤 T 0148a12厚，色如天華，軟若天衣，其味如蜜。時，諸眾 T 0148a13生復取共食，久住於世，食之多者顏色轉損， T 0148a14食甚少者顏色光澤，然後乃知眾生顏色形 T 0148a15貌優劣，互相是非，言：『我勝汝，汝不如我。』以 T 0148a16其心存彼我，懷諍競故，地膚消竭。其後復 T 0148a17有自然粳米，無有糠糩，不加調和，備眾 T 0148a18美味。爾時，眾生聚集而言：『咄哉為禍！今者地 T 0148a19膚忽不復現。』猶如今人遭禍逢難，稱言：『苦 T 0148a20哉！』爾時，眾生亦復如是懊惱悲歎。

「其後眾生 T 0148a21便共取粳米食之，其身麤醜，有男女形，互 T 0148a22相瞻視，遂生欲想，共在屏處為不淨行。餘 T 0148a23眾生見言：『咄此為非！云何眾生共生有如 T 0148a24此事？』彼行不淨男子者，見他呵責，即自悔 T 0148a25過言：『我所為非。』即身投地。其彼女人見其男 T 0148a26子以身投地，悔過不起，女人即便送食。餘 T 0148a27眾生見，問女人言：『汝持此食，欲以與誰？』答 T 0148a28曰：『彼悔過眾生墮不善行者，我送食與之。』 T 0148a29因此言故，世間便有不善夫主之名；以送 T 0148b01飯與夫，因名之為妻。

「其後眾生遂為婬 T 0148b02逸，不善法增，為自障蔽，遂造屋舍，以此因 T 0148b03緣故，始有舍名。其後眾生婬逸轉增，遂成 T 0148b04夫妻。有餘眾生壽、行、福盡，從光音天命終， T 0148b05來生此間，在母胎中，因此世間有處胎名。 T 0148b06爾時，先造瞻婆城，次造伽尸婆羅捺城， T 0148b07其次造王舍城。日出時造，即日出時成。以 T 0148b08此因緣，世間便有城郭、郡邑王所治名。

「爾時， T 0148b09眾生初食自然粳米時，朝收暮熟，暮收朝 T 0148b10熟，收後復生，無有莖稈。時，有眾生默自 T 0148b11念言：『日日收穫，疲勞我為？今當併取以供 T 0148b12數日。』即時併穫，積數日粮。餘人於後語此 T 0148b13人言：『今可相與共取粳米。』此人答曰：『我已 T 0148b14先積，不須更取。汝欲取者，自隨意去。』後人 T 0148b15復自念言：『前者能取二日餘粮，我豈不能取 T 0148b16三日粮耶？』此人即積三日餘粮。復有餘人 T 0148b17語言：『共取粮去來。』此人答曰：『我已取三日 T 0148b18餘粮。汝欲取者，自隨汝意。』此人念言：『彼人 T 0148b19能取三日粮，我豈不能取五日粮耶？』取 T 0148b20五日粮已。時，眾生競積餘粮故，是時粳米 T 0148b21便生糠糩，收已不生，有枯稈現。

「爾時，眾 T 0148b22生集在一處，懊惱悲泣，拍胷而言：『咄此為 T 0148b23哉！』自悼責言：『我等本皆化生，以念為食，身光 T 0148b24自照，神足飛空，安樂無礙。其後地味始生，色 T 0148b25味具足，時，我等食此地味，久住於世。其食 T 0148b26多者顏色轉麤，其食少者色猶光澤，於是 T 0148b27眾生心懷彼我，生憍慢心言：「我色勝，汝色 T 0148b28不如。」諍色憍慢故，地味消滅。更生地皮，色 T 0148b29香味具。我等時復共取食之，久住於世。其 T 0148c01食多者色轉麤悴，其食少者色猶光澤，於是 T 0148c02眾生心懷彼我，生憍慢心言：「我色勝，汝色 T 0148c03不如。」諍色憍慢故，地皮消滅。更生地膚，轉 T 0148c04更麤厚，色香味具。我等時復共取食之，久住 T 0148c05於世。其食多者色轉麤悴，其食少者色猶光 T 0148c06澤，於是眾生心懷彼我，生憍慢心言：「我色 T 0148c07勝，汝色不如。」諍色憍慢故，地膚滅。更生自 T 0148c08然粳米，色香味具。我等時復共取食之，朝 T 0148c09穫暮熟，暮穫朝熟，收以隨生，無有載收。 T 0148c10由我爾時競共積聚故，便生糠糩，收已 T 0148c11不生，現有根稈。我等今者寧可共封田 T 0148c12宅，以分疅畔。』

「時，即共分田以異疅畔，計 T 0148c13有彼我。其後遂自藏己米，盜他田穀。餘眾 T 0148c14生見已，語言：『汝所為非，汝所為非。云何自藏 T 0148c15己物，盜他財物？』即呵責言：『汝後勿復為盜。』 T 0148c16如是不已，猶復為盜，餘人復呵言：『汝所為 T 0148c17非，何故不休？』即便以手杖打，將詣眾中， T 0148c18告眾人言：『此人自藏粳米，盜他田穀。』盜 T 0148c19者復言：『彼人打我。』眾人聞已，懊惱涕泣，拊胷 T 0148c20而言：『世間轉惡，乃是惡法生耶？』遂生憂結熱 T 0148c21惱苦報，此是生、老、病、死之原，墜墮惡趣。有 T 0148c22田宅疅畔別異，故生諍訟，以致怨讐，無能 T 0148c23決者。『我等今者寧可立一平等主，善護人 T 0148c24民，賞善罰惡，我等眾人各共減割以供給 T 0148c25之。』

「時，彼眾中有一人形質長大，容貌端正，甚 T 0148c26有威德，眾人語言：『我等今欲立汝為主，善 T 0148c27護人民，賞善罰惡，當共減割以相供給。』其 T 0148c28人聞之，即受為主，應賞者賞，應罰者罰，於 T 0148c29是始有民主之名。初民主有子，名曰珍寶。 T 0149a01珍寶有子，名曰好味，好味有子，名曰靜齋， T 0149a02靜齋有子，名曰頂生，頂生有子，名曰善行， T 0149a03善行有子，名曰宅行，宅行有子，名曰妙味， T 0149a04妙味有子，名曰味帝，味帝有子，名曰水仙， T 0149a05水仙有子，名曰百智，百智有子，名曰嗜欲， T 0149a06嗜欲有子，名曰善欲，善欲有子，名曰斷結， T 0149a07斷結有子，名曰大斷結，大斷結有子，名曰 T 0149a08寶藏，寶藏有子，名曰大寶藏，大寶藏有子， T 0149a09名曰善見，善見有子，名曰大善見，大善見 T 0149a10有子，名曰無憂，無憂有子，名曰洲渚，洲渚 T 0149a11有子，名曰殖生，殖生有子，名曰山岳，山 T 0149a12岳有子，名曰神天，神天有子，名曰遣力， T 0149a13遣力有子，名曰牢車，牢車有子，名曰十 T 0149a14車，十車有子，名曰百車，百車有子，名曰 T 0149a15牢弓，牢弓有子，名曰百弓，百弓有子，名 T 0149a16曰養牧，養牧有子，名曰善思。

「從善思 T 0149a17已來有十族，轉輪聖王相續不絕。一名伽 T 0149a18 ［少／兔］ 麤，二名多羅婆，三名阿葉摩，四名 T 0149a19持施，五名伽楞伽，六名瞻婆，七名拘 T 0149a20羅婆，八者般闍羅，九者彌私羅，十者聲摩。 T 0149a21伽 ［少／兔］ 麤王有五轉輪聖王，多羅婆王有五 T 0149a22轉輪聖王，阿葉摩王有七轉輪聖王，持施 T 0149a23王有七轉輪聖王，伽楞伽王有九轉輪聖 T 0149a24王，瞻婆王有十四轉輪聖王，拘 羅婆 王有三 T 0149a25十一轉輪聖王，般闍羅王有三十二轉輪聖 T 0149a26王，彌私羅王有八萬四千轉輪聖王，聲摩 T 0149a27王有百一轉輪聖王，最後有王，名大善生 T 0149a28從。

「聲摩王有子，名烏羅婆，烏羅婆有子， T 0149a29名渠羅婆，渠羅婆有子，名尼求羅，尼求羅 T 0149b01有子，名師子頰，師子頰有子，名曰白淨 T 0149b02王，白淨王有子，名菩薩，菩薩有子，名羅睺 T 0149b03羅。由此本緣有剎利名。

「爾時，有一眾生 T 0149b04作是念言：『世間所有家屬萬物皆為刺棘癰 T 0149b05瘡，今宜捨離，入山行道，靜處思惟。』時，即遠 T 0149b06離家刺，入山靜處，樹下思惟，日日出山， T 0149b07入村乞食。村人見已，加敬供養，眾共稱善： T 0149b08『此人乃能捨離家累，入山求道，以其能離 T 0149b09惡不善法。』因是稱曰為婆羅門。婆羅門眾中 T 0149b10有不能行禪者，便出山林，遊於人間，自 T 0149b11言：『我不能坐禪。』因是名曰無禪婆羅門，經 T 0149b12過下村，為不善法，施行毒法，因是相生，遂 T 0149b13便名毒。由此因緣，世間有婆羅門種。

「彼眾 T 0149b14生中習種種業以自營生，因是故世間有 T 0149b15居士種。

「彼眾生中習諸技藝以自生活， T 0149b16因是世間有首陀羅種。

「世間先有此釋種 T 0149b17出已，然後有沙門種。剎利種中有人自思 T 0149b18惟：『世間恩愛汙穢不淨，何足貪著也？』於 T 0149b19是捨家，剃除鬚髮，法服求道：『我是沙門！我 T 0149b20是沙門！』婆羅門種、居士種、首陀羅種眾中 T 0149b21有人自思惟：『世間恩愛汙穢不淨，何足貪 T 0149b22著？』於是捨家，剃除鬚髮，法服求道：『我是沙 T 0149b23門！我是沙門！』

「若剎利眾中，有身行不善、口 T 0149b24行不善、意行不善，行不善已，身壞命終，一 T 0149b25向受苦。或婆羅門、居士、首陀羅，身行不善、 T 0149b26口行不善、意行不善，彼行不善已，身壞命 T 0149b27終，一向受苦。剎利種身行善、口行善、意念 T 0149b28善，身壞命終，一向受樂。婆羅門、居士、首陀羅， T 0149b29身行善、口行善、意等念善，身壞命終，一向 T 0149c01受樂。剎利種身中有二種行，口、意有二種 T 0149c02行，彼身、意行二種已，身壞命終，受苦樂報。 T 0149c03婆羅門、居士、首陀羅，身二種行，口、意二種行， T 0149c04彼身、意行二種行已，身壞命終，受苦樂報。

T 0149c05「剎利眾中剃除鬚髮，服三法衣，出家求道， T 0149c06彼修七覺意，彼以信堅固出家為道，修無 T 0149c07上梵行，於現法中自身作證：我生死已盡，梵 T 0149c08行已立，所作已辦，更不受後有。婆羅門、居士、 T 0149c09首陀羅剃除鬚髮，服三法衣，出家求道，彼 T 0149c10修七覺意，彼以信堅固出家為道，修無上 T 0149c11梵行，於現法中作證：我生死已盡，梵行已 T 0149c12立，更不受後有。此四種中，出明行成，得阿 T 0149c13羅漢為最第一。是時，梵天說是偈言：

T 0149c14

「『剎利生為最，　　能集諸種姓， T 0149c15
　明行成具足，　　天人中為最。』」

T 0149c16佛告諸比丘：「彼梵天說此偈為善說，非 T 0149c17不善說，善受，非不善受，我所印可。所以者 T 0149c18何？我今如來、至真、等正覺亦說此偈：

T 0149c19

「『剎利生為最，　　能集諸種姓， T 0149c20
　明行成具足，　　天人中為最。』」

T 0149c21爾時，諸比丘聞佛所說，歡喜奉行。

T 0149c22長阿含具足，歸命一切智，一切眾安樂，眾 T 0149c23生處無為，我亦在其例。

T 0149c24

佛說長阿含經卷第二十二

Chapter 1: The Continent of Jambudvīpa

Introduction

SC 1Thus 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.

SC 2After 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?”

SC 3The 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?”

SC 4The 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.”

SC 5The 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!”

SC 6The Buddha said, “Monks, listen closely! Listen closely and consider it well! I will explain it for you.”

The Buddha Realm

SC 7The 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.

SC 8“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

SC 9The 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.

SC 10“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.

SC 11“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.

SC 12“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.

SC 13“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.

SC 14“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.

SC 15“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.

SC 16“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.

SC 17“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.

SC 18“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.”

SC 19The 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

SC 20“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.

SC 21“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.

SC 22“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.

SC 23“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.

SC 24“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.

SC 25“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.

SC 26“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

SC 27The 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.

SC 28“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.

SC 29“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.

SC 30“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.

SC 31“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

SC 32“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.

SC 33“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.

SC 34“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.

SC 35“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.

SC 36“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.

SC 37“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.

SC 38“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

SC 39“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.

SC 40“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.

SC 41“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.

SC 42“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.

SC 43“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.

SC 44“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.

SC 45“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.

SC 46“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.

SC 47“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.

SC 48“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.

SC 49“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.

SC 50“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.

SC 51“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.

SC 52“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.

SC 53“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.

SC 54“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

SC 55“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.

SC 56“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.

SC 57“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.

SC 58“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.

SC 59“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.

SC 60“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.

SC 61“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

SC 62“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.

SC 63“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.

SC 64“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.

SC 65“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.

SC 66“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.

SC 67“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.

SC 68“In the palace of Anavatapta, there is a hall with five pillars where the Nāga King Anavatapta always lives.”

The Meaning of “Anavatapta”

SC 69The 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?

SC 70“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.

SC 71“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.

SC 72“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.

SC 73If the garuḍa birds decide to go there, their lives end. Therefore, it’s called Anavatapta (Anavatapta in Chinese means ‘No Distress’).”

SC 74The 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

SC 75“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.

SC 76“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.

SC 77“[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.

SC 78“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.

SC 79“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.

SC 80“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.

SC 81“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.

SC 82“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.

SC 83“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.

SC 84“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.

SC 85“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.

SC 86“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.

SC 87“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.

SC 88“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.

SC 89“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.”

SC 90The 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

SC 91The 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.

SC 92“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.

SC 93“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.

SC 94Those 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.

SC 95“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.

SC 96“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.

SC 97“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.

SC 98“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

SC 99“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.

SC 100“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.

SC 101“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.

SC 102“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.

SC 103“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.

SC 104“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.

SC 105“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.

SC 106“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

SC 107“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.

SC 108“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.

SC 109“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.

SC 110“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.

SC 111“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.

SC 112“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.

SC 113“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.

SC 114“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.

SC 115“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.

SC 116“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.

SC 117“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

SC 118“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.

SC 119“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.

SC 120“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.]

SC 121“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.

SC 122“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.

SC 123“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.

SC 124“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.

SC 125“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.

SC 126“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.

SC 127“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.

SC 128“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

SC 129“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.

SC 130“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.

SC 131“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.

SC 132“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.

SC 133“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.

SC 134“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.

SC 135“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.

SC 136“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.

SC 137“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.

SC 138“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.

SC 139“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.

SC 140“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.

SC 141“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

SC 142The Buddha told the monks, “The world has noble wheel-turning kings who achieve seven treasures and possess four miraculous virtues.

SC 143“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

SC 144“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.

SC 145“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.’

SC 146“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.

SC 147“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.’

SC 148“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.’

SC 149“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.

SC 150“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.

SC 151“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.

SC 152“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

SC 153“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.

SC 154“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.

SC 155“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

SC 156“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.

SC 157“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.

SC 158“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

SC 159“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.

SC 160“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.

SC 161“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

SC 162“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.

SC 163“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

SC 164“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.’

SC 165“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.’

SC 166“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?’

SC 167“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.

SC 168“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

SC 169“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.’

SC 170“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.’

SC 171“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.

SC 172“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

SC 173“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

SC 174“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.’

SC 175“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.’

SC 176“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.

SC 177“But the king says, ‘Stop, people! I have my own treasures. You can use these for yourselves.’

The Transformation of the Land

SC 178“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.

SC 179“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.

SC 180“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.

SC 181“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.

SC 182“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.

SC 183“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.

SC 184“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.

SC 185“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.

SC 186“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.

SC 187When 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.

SC 188“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.

SC 189“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

SC 190“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.

SC 191“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.

SC 192“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.

SC 193“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.

SC 194“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.

SC 195“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.

SC 196“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.

SC 197“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].

SC 198“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.

SC 199“Such are the majestic virtues of a noble wheel-turning king.”

Chapter 4: The Hells

The Eight Great Hells

SC 200The 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.

SC 201“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

SC 202“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.

SC 203“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.

SC 204“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.

SC 205“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.

SC 206“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.

SC 207“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

SC 208“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.

SC 209“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

SC 210“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.

SC 211“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

SC 212“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.

SC 213“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

SC 214“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.

SC 215“The wardens come and ask the sinner, ‘What were you searching for when you came here?’

“They reply, ‘I’m hungry!’

SC 216“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

SC 217“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.

SC 218“The wardens ask the sinner, ‘What were you searching for when you came here?”

“They reply, ‘I’m thirsty!’

SC 219“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

SC 220“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.

SC 221“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

SC 222“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.

SC 223“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.

SC 224“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

SC 225“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.

SC 226“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

SC 227“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.

SC 228“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

SC 229“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.

SC 230“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

SC 231“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.

SC 232“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.

SC 233“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.

SC 234“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.

SC 235“At that point, the wardens ask the sinner, ‘What were you searching for when you came here?’

“The sinner responds, ‘I’m hungry!’

SC 236“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.

SC 237“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.

SC 238“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.

SC 239“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

SC 240“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.

SC 241“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

SC 242“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.

SC 243“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

SC 244“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.

SC 245“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

SC 246“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.

SC 247“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

SC 248“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.

SC 249“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

SC 250The 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.

SC 251“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.

SC 252“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.

SC 253“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.

SC 254“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.

SC 255“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.

SC 256“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

SC 257The Buddha told the monks, “The Great Hell of *Saṃhata has sixteen lesser hells that completely encircle it. Each of them is 500 yojanas across.

SC 258“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.

SC 259“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.

SC 260“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.

SC 261“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.

SC 262“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.

SC 263“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

SC 264The Buddha told the monks, “The Great Hell of *Roravaṇa has sixteen lesser hells that completely encircle it. Each of them is 500 yojanas across.

SC 265“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.

SC 266“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.

SC 267“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.

SC 268“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.

SC 269“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.

SC 270“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

SC 271The Buddha told the monks, “The *Mahāroravaṇa Hell has sixteen lesser hells that completely encircle it. [Each of them is 500 yojanas across.]

SC 272“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.

SC 273“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.

SC 274“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.

SC 275“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.

SC 276“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.

SC 277“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

SC 278The Buddha told the monks, “The Great Hell of Tapana has sixteen lesser hells that encircle it. [Each of them is 500 yojanas across.]

SC 279“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.

SC 280“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.

SC 281“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.

SC 282“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.

SC 283“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.]

SC 284“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

SC 285The Buddha told the monks, “The Great Hell of Mahātapana has sixteen lesser hells that encircle it. Each of them is 500 yojanas across.

SC 286“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.

SC 287“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.

SC 288“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.

SC 289“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.

SC 290“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.]

SC 291“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

SC 292The Buddha told the monks, “The Great Hell of Avīci has sixteen lesser hells that encircle it. Each of them is 500 yojanas across.

SC 293“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.

SC 294“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.

SC 295“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.

SC 296“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.

SC 297“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.

SC 298“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

SC 299At 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

SC 300The 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.

SC 301“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.

SC 302“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

SC 303“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.

SC 304“What’s the *Abhra Hell? Sinners in that hell are spontaneous born with bodies like thick clouds, so it’s called *Abhra.

SC 305“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.

SC 306“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.

SC 307“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.

SC 308“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.

SC 309“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.

SC 310“What’s called the Utpala Hell? In that hell, the whole hell is all blue like the utpala flower, so it’s called Utpala.

SC 311“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.

SC 312“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.

SC 313“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

SC 314The 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

SC 315“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.

SC 316“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.

SC 317“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.’

SC 318The 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

SC 319The 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.

SC 320“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.

SC 321“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

SC 322The 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.

SC 323“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.’

SC 324“The King asks the sinner, ‘Didn’t you see the first [heavenly] messenger?’

“The sinner responds, ‘I didn’t.’

SC 325“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.’

SC 326“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.’

SC 327“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!’

SC 328“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.’

SC 329“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.’

SC 330“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.’

SC 331“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.’

SC 332“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!’

SC 333“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.’

SC 334“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.’

SC 335“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.’

SC 336“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.’

SC 337“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!’

SC 338“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.’

SC 339“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.”

SC 340The 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

SC 341The 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.

SC 342“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.’”

SC 343The 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

SC 344The 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.

SC 345“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

SC 346“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.

SC 347“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.

SC 348“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.

SC 349“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.

SC 350“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.

SC 351“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.

SC 352“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

SC 353“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.

SC 354“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.

SC 355“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.

SC 356“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.

SC 357“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.

SC 358“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.

SC 359“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.

SC 360“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.

SC 361“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].

SC 362“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].

SC 363“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

SC 364The 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.

SC 365“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.”

SC 366The 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

SC 367“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.’

SC 368“‘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.’

SC 369“‘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.’

SC 370“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

SC 371“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.’

SC 372“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.’

SC 373“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.’

SC 374“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

SC 375“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.’

SC 376“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.’

SC 377“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.’

SC 378“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

SC 379“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.’

SC 380“[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.’

SC 381“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].’

SC 382“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

SC 383“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.’

SC 384“[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.’

SC 385“[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.’

SC 386“[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

SC 387The 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.’

SC 388“The king again asked, ‘Would you like to know their shape?’

“They responded, ‘We would like that.’

SC 389“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.’

SC 390“King Ādarśamukha then had the elephant taken away. He asked the blind men, ‘What was the elephant like?’

SC 391“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.’

SC 392“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.

SC 393“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.’”

SC 394The 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.

SC 395“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.”

SC 396The 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.

SC 397“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

SC 398The 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.

SC 399“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.

SC 400“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.

SC 401“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.

SC 402“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.

SC 403“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.

SC 404“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.

SC 405“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.

SC 406“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.

SC 407“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.

SC 408“South of that discussion hall, there’s a forest park called Most Marvelous, which is 10,000 yojanas across and like Śāla Park.

SC 409“West of that discussion hall, there’s a forest park called Śālmalī, which is 10,000 yojanas across and also like Śāla Park.

SC 410“North of that discussion hall, there’s a forest park called Nandana, which is 10,000 yojanas across and also like Śāla Park.

SC 411“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.

SC 412“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.

SC 413“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.

SC 414“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.

SC 415“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.

SC 416“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.

SC 417“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

SC 418“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.

SC 419“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.

SC 420“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.

SC 421“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.

SC 422“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.

SC 423“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.

SC 424“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.

SC 425“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.

SC 426“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

SC 427The 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.

SC 428“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.

SC 429“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.

SC 430“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.

SC 431“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.

SC 432“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.

SC 433“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.

SC 434“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

SC 435“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.

SC 436“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.

SC 437“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.

SC 438“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.

SC 439“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.

SC 440“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.

SC 441“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

SC 442The 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.

SC 443“The gold walls have silver gates, the silver walls have gold gates … and countless birds sing to each other peacefully as before.

SC 444“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.

SC 445“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.

SC 446“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.

SC 447“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.

SC 448“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.

SC 449“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.

SC 450“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.

SC 451“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.

SC 452“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.

SC 453“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.

SC 454“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.

SC 455“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.

SC 456“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.

SC 457“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.

SC 458“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.

SC 459“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.

SC 460“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.

SC 461“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.

SC 462“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.

SC 463“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.

SC 464“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.

SC 465“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.

SC 466“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.

SC 467“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.

SC 468“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.

SC 469“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

SC 470“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.

SC 471“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.

SC 472“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.

SC 473“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.

SC 474“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.

SC 475“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.

SC 476“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.

SC 477“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.

SC 478“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.

SC 479“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.

SC 480“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.

SC 481“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.

SC 482“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.

SC 483“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

SC 484“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.

SC 485“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.

SC 486“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.

SC 487“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.

SC 488“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.

SC 489“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.

SC 490“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.

SC 491“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

SC 492“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.

SC 493“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

SC 494“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.

SC 495“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.

SC 496“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.

SC 497“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.

SC 498“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.

SC 499“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

SC 500The 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.

SC 501“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.

SC 502“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.

SC 503“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

SC 504“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.

SC 505“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.

SC 506“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.

SC 507“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

SC 508“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.

SC 509“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.

SC 510“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.

SC 511“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

SC 512“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.

SC 513“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!’

SC 514“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.’

SC 515“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.

SC 516“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.

SC 517“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.

SC 518“Again, the god goes to a clothing tree. The tree bends down, and they take various clothes to wear.

SC 519“Again, the god goes to an ornament tree. The tree bends down, and they take various ornaments to decorate their body.

SC 520“Again, the god goes to a garland tree. The tree bends down, and they take garlands to put over their head.

SC 521“Again, the god goes to a vessel tree. The tree bends down, and they take a treasure vessel.

SC 522“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.

SC 523“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.

SC 524“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

SC 525“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.

SC 526“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

SC 527“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 …

SC 528“When that god is first born, they’re like a three- or four-year-old child in Jambudvīpa …

Birth among the Tuṣita Gods

SC 529“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 …

SC 530“When that god is first born, they’re like a four- or five-year-old child in Jambudvīpa …

Birth among the Nirmāṇarati Gods

SC 531“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 …

SC 532“When that god is first born, it’s like a five- or six-year-old child in Jambudvīpa …

Birth among the Paranirmitavaśavartin Gods

SC 533“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 …

SC 534“When that god is first born, it’s like a six- or seven-year-old child in Jambudvīpa …”

The Three Fasting Days

SC 535The 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.

SC 536“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?’

SC 537“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!’

SC 538“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!’

SC 539“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.’

SC 540“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.]

SC 541“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?’

SC 542“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!’

SC 543“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!’

SC 544“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.’

SC 545“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.

SC 546“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.

SC 547“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.’

SC 548“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!’

SC 549“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.’

SC 550“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.

SC 551“These are the reasons for these three fasts.

Śakra’s Verse Praising the Fasts

SC 552“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!’”

SC 553The 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.

SC 554“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!’”

SC 555The 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

SC 556The 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.”

SC 557The 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.”

SC 558The 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?’

SC 559“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.

SC 560“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

SC 561The 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.

SC 562“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.

SC 563“[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.

SC 564“[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.

SC 565“[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.

SC 566“[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.

SC 567“People in Jambudvīpa are also better than hungry ghosts in the above three ways.

SC 568“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.

SC 569“People in Jambudvīpa are also better than nāgas and garuḍas in the above three ways.

SC 570“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.

SC 571“[People in] Jambudvīpa are also better than the asuras in the above three ways.

SC 572“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.

SC 573“People in Jambudvīpa are also better than the four god kings in the above three ways.

SC 574“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.

SC 575“People in Jambudvīpa are also better than the Trāyastriṃśa gods … Yama gods … Tuṣita gods … Nirmāṇarati gods … Paranirmitavaśavartin gods … in the above three ways.

SC 576“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

SC 577The 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.

SC 578“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.

SC 579“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

SC 580The 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.

SC 581“Once, the earth spirit had a bad view. She said, ‘There’s no water, fire, or wind in earth.’

SC 582“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.’

SC 583“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.’”

SC 584The 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.

SC 585“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.’”

SC 586The Buddha told the monks, “Once, the water spirit had a bad view. She said, ‘There’s no earth, fire, or wind in water.’

SC 587“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.’

SC 588“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.’”

SC 589The 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.

SC 590“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.’”

SC 591The Buddha told the monks, “Once, the fire spirit had a bad view. She said, ‘There’s no earth, water, or wind in fire.’

SC 592“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.’

SC 593“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.’”

SC 594“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.

SC 595“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.’”

SC 596The Buddha told the monks, “Once, the wind spirit had a bad view. She said, ‘There’s no earth, water, or fire in wind.’

SC 597“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.’

SC 598“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.’”

SC 599The 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.

SC 600“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

SC 601The 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.

SC 602“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.

SC 603“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.

SC 604“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.

SC 605“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.

SC 606“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.

SC 607“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.

SC 608“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.

SC 609“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.

SC 610“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

SC 611The 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.

SC 612“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.”

SC 613The 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

SC 614“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!’

SC 615“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.

SC 616“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.

SC 617“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … Brahma heavens is ended.

SC 618“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.”

SC 619The 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

SC 620“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.”

SC 621The 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.

SC 622“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.

SC 623“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.

SC 624“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.

SC 625“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.

SC 626“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.

SC 627“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.

SC 628“Then, the ocean is gradually reduced until there’s only 700 yojanas … 600 yojanas … 500 yojanas … 400 yojanas … a hundred yojanas of it left.

SC 629“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.

SC 630“Then, the ocean is gradually reduced until there’s only seven yojanas … six yojanas … five yojanas … one yojana of it left.”

SC 631The 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.

SC 632“After that, the ocean is gradually reduced until it’s only seven tala trees … six tala trees … one tala tree deep.”

SC 633The 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.

SC 634“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.”

SC 635The 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.

SC 636“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.”

SC 637The 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.

SC 638“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.”

SC 639The 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.

SC 640“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.”

SC 641The 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.

SC 642“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.”

SC 643The 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.

SC 644“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?’

SC 645“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.’

SC 646“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.”

SC 647The 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.

SC 648“After the four continents … the Brahma heavens are incinerated, then the whole earth and Mount Sumeru completely disappear without any coals or ash remaining.

SC 649“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.

SC 650“After the whole earth is completely burned up, the water below the earth disappears, and the air below the water also disappears.

SC 651“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.”

SC 652The 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

SC 653“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.

SC 654“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.

SC 655“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.

SC 656“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.

SC 657“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.

SC 658“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.

SC 659“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.

SC 660“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.

SC 661“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.

SC 662“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.

SC 663“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.

SC 664“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.

SC 665“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.

SC 666“[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.

SC 667“[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.

SC 668“[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.

SC 669“[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.

SC 670“[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.

SC 671“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.

SC 672“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.

SC 673“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.

SC 674“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.

SC 675“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

SC 676“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.

SC 677“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.

SC 678“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.

SC 679“This is the catastrophe of fire.”

The Catastrophe of Water

SC 680The 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!’

SC 681“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.

SC 682“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.

SC 683“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … the four god kings … Ābhāsvara Heaven is ended.

SC 684“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.”

SC 685“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.

SC 686“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.

SC 687“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.

SC 688“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.

SC 689“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.

SC 690“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.

SC 691“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.

SC 692“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.”

SC 693The 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?

SC 694“This is the catastrophe of water.

The Second Restoration of the World

SC 695“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.

SC 696“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.

SC 697“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.

SC 698“This is the catastrophe of water.”

The Catastrophe of Wind

SC 699The 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!’

SC 700“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!’

SC 701“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.

SC 702“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.

SC 703“As a result of these causes, the destiny of hell is ended … animals … hungry ghosts … asuras … the four god kings … Śubhakṛtsna Heaven is ended.

SC 704“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.

SC 705“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.

SC 706“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.

SC 707“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.

SC 708“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.

SC 709“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.

SC 710“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.

SC 711“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.

SC 712“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.

SC 713“After that, the wind blows the whole earth away. The water beneath the earth disappears, and then the air beneath the water disappears.

SC 714“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.”

SC 715The 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

SC 716“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.

SC 717“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.

SC 718“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.

SC 719“This is the catastrophe of wind. These are the three catastrophes and three restorations.”

Chapter 10: War

Vemacitrin’s Bonds

SC 720The 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].

SC 721“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].

SC 722“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.

SC 723“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.

SC 724“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.

SC 725“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.

SC 726“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

SC 727The 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].

SC 728“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].

SC 729“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.

SC 730“Roaming the Sudharma Hall, the Asura King saw Lord Śakra from a distance and spoke harsh insults about his five bonds.

SC 731“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.’

SC 732“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?’

SC 733“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!

SC 734“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.’

SC 735“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.’

SC 736“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.’”

SC 737The 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

SC 738The 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.’

SC 739“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?’

SC 740Lord 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.’

SC 741“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!

SC 742“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.

SC 743“The asura king said to Lord Śakra, ‘It’s your turn to speak a verse.’

SC 744“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.’

SC 745“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.

SC 746“Lord Śakra then said to the asura, ‘It’s your turn to speak a verse.’

SC 747“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.’

SC 748“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.

SC 749“The king of asuras then said to Lord Śakra, ‘It’s your turn to speak a verse.’

SC 750“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.’”

SC 751“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.

SC 752“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!’”

SC 753The 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

SC 754The 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.

SC 755“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!’

SC 756“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.”

SC 757The 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

SC 758The 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

SC 759The 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!’

SC 760“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.

SC 761“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.

SC 762“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.

SC 763“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.

SC 764“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.

SC 765“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.

SC 766“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.

SC 767“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!’

SC 768“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!’

SC 769“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!’

SC 770“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!’

SC 771“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!’

SC 772“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!’

SC 773“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!”’

SC 774“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!’

SC 775“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.

SC 776“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.

SC 777“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.

SC 778“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.

SC 779“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.

SC 780“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.

SC 781“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].

SC 782“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.

SC 783“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.

SC 784“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.

SC 785“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

SC 786The 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

SC 787“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.

SC 788“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.

SC 789“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.

SC 790“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?

SC 791“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.

SC 792“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.

SC 793“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.

SC 794“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.

SC 795“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.

SC 796“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.

SC 797“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.

SC 798“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

SC 799The 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.

SC 800“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.

SC 801“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.

SC 802“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.

SC 803“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.

SC 804“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

SC 805The 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.

SC 806“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.”

SC 807The 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.

SC 808“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.

SC 809“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.

SC 810“These are the three medium eons.”

Chapter 12: The Origins of the World

The Repopulation of the World

SC 811The 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.

SC 812“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.’

SC 813“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.

SC 814“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.

SC 815“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.

SC 816“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.

SC 817“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.’

SC 818“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.

SC 819“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.

SC 820“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

SC 821“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.

SC 822“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.’

SC 823“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.

SC 824“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.

SC 825“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.

SC 826“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.

SC 827“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.

SC 828“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.

SC 829“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.

SC 830“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.

SC 831“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.

SC 832“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.

SC 833“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.

SC 834“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.’

SC 835“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.’

SC 836“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.

SC 837“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.

SC 838“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.

SC 839“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.

SC 840“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

SC 841“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.

SC 842“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.

SC 843“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.

SC 844“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.

SC 845“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.

SC 846“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.

SC 847“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.

SC 848“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.

SC 849“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.

SC 850“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.”

SC 851The 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

SC 852The 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.

SC 853“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.

SC 854“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.

SC 855“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.

SC 856“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.

SC 857“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.

SC 858“[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.

SC 859“[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.

SC 860“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.

SC 861“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.

SC 862“[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.

SC 863“[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.

SC 864“[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.”

SC 865The 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

SC 866The 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.

SC 867“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.

SC 868“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.

SC 869“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.

SC 870“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.

SC 871“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.

SC 872“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.’

SC 873“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.’

SC 874“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.

SC 875“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.

SC 876“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.

SC 877“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.

SC 878“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

SC 879“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.

SC 880“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.

SC 881“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.

SC 882“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.

SC 883“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.

SC 884“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.

SC 885“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.”

SC 886The 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

SC 887“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.

SC 888“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.

SC 889“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.

SC 890“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.

SC 891“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.

SC 892“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.

SC 893“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

SC 894The 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.

SC 895“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.

SC 896“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.

SC 897“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.

SC 898“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

SC 899“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.

SC 900“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?’

SC 901“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.

SC 902“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.

SC 903“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

SC 904“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.

SC 905“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.

SC 906“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.

SC 907“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.’

SC 908“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.

SC 909“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.’

SC 910“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.

SC 911“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.

SC 912“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.

SC 913“‘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.

SC 914“‘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.

SC 915“‘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.

SC 916“‘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

SC 917“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!’

SC 918“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!’

SC 919“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.’

SC 920“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.’

SC 921“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

SC 922“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.

SC 923“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 (?).

SC 924“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.

SC 925“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

SC 926“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.’

SC 927“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.’

SC 928“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.

SC 929“Among those sentient beings, those who practice various occupations to support themselves arise. As a result, the householder caste arises in the world.

SC 930“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.

SC 931“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!’

SC 932“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?’

SC 933“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

SC 934“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.

SC 935“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.

SC 936“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.

SC 937“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.’

SC 938“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.’

SC 939“Those among these four castes who accomplish the practice of insight become the best of arhats.

SC 940“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!’”

SC 941The 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!”

SC 942Thereupon, the monks who heard what the Buddha taught rejoiced and approved.

SC 943The 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!