彰所知論 1.10

1.10

謂器世界所成之體，即四大種，種具生故。地堅、水濕、火煖、風動。是等大種，最極微細者曰極微塵，亦名隣虛塵，不能具釋。彼七隣虛為一極微，彼七極微為一微塵，彼七微塵為一透金塵，彼七透金塵為一透水塵，彼七透水塵為一兔毛塵，彼七兔毛塵為一羊毛塵，彼七羊毛塵為一牛毛塵，彼七牛毛塵為一遊隙塵，彼七遊隙塵為一蟣量，彼七蟣量為一蝨量，彼七蝨量為一麥量，彼七麥量為一指節，三節為一指，二十四指橫布為一肘量，四肘為一弓，五百弓量成一俱盧舍，八俱盧舍成一由旬。此是度量世界身相。成世界因，由一切有情共業所感。云何成耶？從空界中十方風起，互相衝擊堅密不動，為妙風輪。其色青白，極大堅實，深十六洛叉由旬，廣量無數。由暖生雲名曰金藏，降澍大雨，依風而住，謂之底海，深十一洛叉二萬由旬，廣十二洛叉三千四百半由旬。其水搏擊，上結成金，如熟乳停上凝成膜，即金地輪，故水輪減，唯厚八洛叉。餘轉成金，厚三洛叉二萬由旬。金輪廣量與水輪等，周圍即成三倍，合三十六洛叉一萬三百五十由旬。其前風輪娑婆界底，地、水二輪四洲界底。於地輪上復澍大雨，即成大海。被風鑽擊，精妙品聚成妙高山，中品聚集成七金山，下品聚集成輪圍山，雜品聚集成四洲等。其妙高體，東銀、南瑠璃、西玻瓈珂、北金所成；餘七唯金；四洲地等雜品所成；彼輪圍山唯鐵所成。其妙高量，入水八萬緰繕那，比於餘山皆悉高妙，名曰妙高。然後次第七金山者，一踰乾陀羅山，高四萬由旬。二伊沙陀羅山，高二萬由旬。三佉得羅柯山，高一萬由旬。四修騰娑羅山，高五千由旬。五阿輸割那山，高二千五百由旬。六毘泥怛迦那山，高千二百五十由旬。七居民陀羅山，高六百二十五由旬（藏論疏云：一持雙山、二持軸山、三檐木山、四善見山、五馬耳山、六象鼻山、七魚嘴山）。四大洲外有輪圍山，高三百一十二由旬半，彼等廣量各各自與出水量同。七金山間諸龍王等遊戲之處，名曰戲海。八山間七海近妙高者，一踰乾陀羅海，廣八萬由旬；二伊沙陀羅海，廣四萬由旬；三佉得羅柯海，廣二萬由旬；四修騰娑羅海，廣一萬由旬；五阿輸割那海，廣五千由旬；六毘尼怛迦那海，廣二千五百由旬；七尼民陀羅海，一千二百五十由旬，盈八功德水。八山七海其相咸方，外海味醎。尼民陀羅至輪圍山，二山相去三洛叉二萬二千由旬，其外海水雖無有分，由妙高色東海色白、南海色青、西海色紅、北海色黃，現是等色，故稱四海。是彼周邊三十六洛叉七百五十由旬。外輪圍山周圍三十六洛叉二千六百二十五由旬。其外海南贍部洲者，狀若車廂，狹向鐵圍三由旬半，餘三邊者各二千由旬，周圍六千三由旬半。有二中洲，東遮摩羅（此云猫牛），西婆羅摩羅（此云勝猫牛）。贍部中央摩竭陀國，三世諸佛所生之處。次此向北度九黑山，有大雪山名具吉祥，其山北邊有香醉山。是二山間有大龍王，名曰無熱，所居之池曰阿耨達（此云無熱）。其狀四方，面各五十由旬，周圍二百由旬，池內遍滿八功德水。從此池內出四大河，東𮀚伽河，從象口中流出銀沙，共五百河流歸東海；南辛渡河，從牛口中流出瑠璃沙，共五百河流歸南海；西縛芻河，從馬口中流出玻瓈珂沙，共五百河流歸西海；北悉怛河，從獅子口流出金沙，共五百河流歸北海。是彼四河，從無熱池右遶七匝隨方而流。是香山北度二十由旬，彼處有巖名難陀巖，面各五十由旬，周圍二百由旬，高三由旬半。又有八千小巖，其巖北邊度二十由旬，有娑羅樹王名曰善住，其根入地四十弓量，高八十弓量，七重行樹羅列圍遶。東邊度二十由旬，有緩流池，其狀圓相，廣五十由旬，周圍一百五十由旬。又有八千小池，盈八功德水，內有蓮華，葉若牛皮、其莖如軸、華若車輪、味美如蜜。是處又有帝釋臨戰所乘象王名曰善住，與八千象，寒四月時住金巖所，熱四月時住善住所，雨四月時住緩流池。無熱池側有贍部樹，果實味美其量如甕，熟時墮水出贍部音。龍化為魚吞噉是果，殘者遇流成贍部金，由此樹名故號贍部。此洲向西有烏佃國，大金剛宮持種所居，金剛乘法從彼而傳。南海之中山曰持船，觀音菩薩居止其頂，聖多羅母居止山下。東有五峯，文殊菩薩居止其上，有十六大國、千數小國，又有三百六十種人，有七百二十種異音。其外海東洲曰勝身，狀若半月，對妙高邊三百五十由旬，餘邊六十由旬，周圍六千三百五十由旬。其洲二邊有二中洲，北提訶（此云身）、南毘提訶（此云勝身）。是彼三洲，越餘洲等七多羅樹，或曰洲人相貌端嚴，其身勝故名曰勝身。其外海北洲曰鳩婁，其狀四角畟方相似，邊各二千由旬，周圍八千由旬。其洲二邊有二中洲，一名鳩婁（此云有勝）、二高羅娑（此云有勝邊）。彼洲人等所有受用出如意樹，臨歿七日其如意樹出不美音，報曰當七日死。或曰洲人卑舌，即割食肉鬼音，故曰鳩婁是不美音。其外海西州曰牛貨，形如滿月，徑二千五百由旬，周圍七千五百由旬。有二中洲，南舍𢮎（此云具諂）、北嗢怛羅曼怛哩拏（此云儀上）。彼洲人等多寶牛貨，故曰牛貨洲。海山等向下皆悉八萬由旬，近金地故。近贍部洲、星割棘洲、金洲、月洲等者，係贍部洲。餘大洲等小洲亦爾。次上空中四萬由旬，純淨無礙，勝堅風輪從右而旋，日月星宿空居天等依止而住。日輪者，火珠所成，徑五十一由旬，周圍百五十三由旬，厚六由旬零十八分。上有金緣，其上復有金、銀、瑠璃、玻瓈珂等秀成四角。日天子等所居宮殿，由風運行，一晝一夜遶四大洲。日行向北時日即長，南行時短，行南北間時晝夜停。由遊處光即有寒暑，為冬夏際。北行六月、南行六月，行至中道曰日月迴星輪，歷遍謂曰一歲。月輪者，水珠所成，徑五十由旬，周圍百五十由旬，厚六由旬零十八分，其上復有金、銀、瑠璃、玻瓈珂等秀成四角。月天子等所居宮殿，是彼日月相去遠近自影增減，由增一分即生上半，十五分畢謂曰圓滿，由減一分即生下半。自影覆彼十五分畢曰不圓滿，由增減故名曰宿空，由一晝夜名曰宿地。如是三十，名曰一月。諸星宿者，空居天宮諸寶所成，其狀皆圓，小一牛吼、中三牛吼、大六牛吼，周圍三倍係四王眾。其妙高山有四層級，始從水際向上相去十千由旬，即初層級；從妙高山傍出十六千由旬，向上相去一萬由旬，即二層級；傍出八千由旬，向上相去一萬由旬，即三層級；傍出四千由旬，向上相去一萬由旬，即四層級。傍出二千由旬，彼妙高山其頂四角各秀一峯，高四由旬半，廣百二十五由旬，周圍五百由旬，有藥叉神於中止住。是山頂上三十三天中央，城曰善見，純金所成，高一由旬半，面各二千五百由旬，周萬由旬。其城體金，俱用百一雜寶嚴飾。其地柔軟如兜羅綿。是城四面，有一萬六千寶柱寶桴、寶椽寶簷。四面四門，又有千數闕一小門，四大衢道有諸小衢。其四門側五百天子，皆服堅鎧守護是門。城中有帝釋殿，曰最勝處亦曰殊勝殿，其狀四方，高四百由旬半，面各二百五十由旬，周千由旬。百一却敵，一一却敵各有七樓，一一寶樓各七小樓，一一小樓各七池沼，一一池沼各七蓮華，一一華上各有七數童男童女，奏種種樂歌舞歡娛。善見城東有諸所乘曰眾車苑，高千由旬；南臨戰處曰麁惡苑，西諸行處曰相雜苑，北游戲處曰歡喜苑，縱廣同前。其苑等外度二十由旬，有善地曰眾車麁惡，相雜歡喜，量同四苑。善見東北有如意樹，名波利闍多亦名圓生樹，根深五十由旬，高百由旬，枝條傍布五十由旬，能施欲樂。下有盤石，曰阿㗚（二合）摩麗歌，色白如㲲，面各五十由旬，周二百由旬。善見西南諸天集處，名善法堂，周九百由旬，其狀圓相。是堂中央有帝釋座，純金所成，其座周圍有三十二輔臣之座，咸皆布列三十三天。向上度八萬由旬，於空界中依風而住，諸寶所成離諍天宮，量若妙高山頂二倍。上度一億六萬由旬，於空界中依風而住，諸寶所成兜率天宮，量如離諍，縱廣二倍。上度三洛叉二萬由旬，於空界中依風而住，諸寶所成化樂天宮，量如兜率，縱廣二倍。上度六洛叉四萬由旬，於空界中依風而住，諸寶所成他化自在天宮，量同化樂，縱廣二倍。此即欲界。上有初禪，如是四洲、七山、妙高、輪圍、欲界六天并初禪等，謂四洲界，一數至千為小千界，一小鐵圍山圍遶。此小千界一數至千，為中千界，一中鐵圍山圍遶。此中千界一數至千，為三千大千世界，一大鐵圍山圍遶。如是有百億數四洲界等，皆悉行布。鐵圍山等諸洲山間黑暗之處，無有晝夜，舉手無見。初禪天量等四洲界，二禪天量等小千界，三禪天量等中千界，四禪天量等三千大千世界，其相去量皆倍倍增，謂曰色界。無色界者，無別處所，若有生者何處命終即彼生處，住無色定故曰無色。

The substantial nature comprising the receptacle world (bhājana-loka) is the four primary elements (mahābhūta), because they arise possessing their respective natures: earth is solid, water is moist, fire is hot, and wind is mobile. The most extremely subtle of these primary elements is called an infinitesimal particle (paramāṇu), also called a particle adjacent to void (paramāṇu-rajas), which cannot be further divided. Seven of those particles adjacent to void make one infinitesimal particle; seven infinitesimal particles make one subtle dust particle; seven subtle dust particles make one gold-penetrating particle; seven gold-penetrating particles make one water-penetrating particle; seven water-penetrating particles make one hare-hair particle; seven hare-hair particles make one sheep-hair particle; seven sheep-hair particles make one ox-hair particle; seven ox-hair particles make one particle drifting in a crevice; seven particles drifting in a crevice make one nit; seven nits make one louse; seven lice make one barley grain; seven barley grains make one finger-joint; three joints make one finger-width; twenty-four finger-widths laid across make one cubit; four cubits make one bow-length; five hundred bow-lengths make one krośa; eight krośas make one yojana. This is the measure of the world's physical extent.

The cause for the world's formation is brought forth by the shared karma (sādhāraṇa-karman) of all sentient beings (sattva). How is it formed? From the expanse of space, winds arise from the ten directions and strike one another, becoming firm, dense, and immovable to form the exquisite wind-mandala (vāyu-maṇḍala). Its colour is blue-white; it is immensely firm and solid, sixteen lakṣas of yojanas deep, and immeasurable in breadth. Clouds born of warmth, named Kāñcanagarbha, pour down heavy rain which abides supported upon the wind; this is called the bottom sea, eleven lakṣas and twenty thousand yojanas deep, and twelve lakṣas, three thousand four hundred and a half yojanas broad. As its waters churn and clash, gold congeals on top, just as curd freezes into a film over boiled milk; this is the golden earth-mandala (kāñcana-maṇḍala). Hence the water-mandala (jala-maṇḍala) decreases, becoming only eight lakṣas thick. The remainder transforms into gold, three lakṣas and twenty thousand yojanas thick. The breadth of the golden mandala is equal to that of the water-mandala, and its circumference is three times that, totaling thirty-six lakṣas, one myriad, three hundred and fifty yojanas. The former wind-mandala is the base of the Sahā world, while the two mandalas of earth and water are the bases of the realm of the four continents.

Heavy rain pours down once more upon the earth-mandala, forming the great ocean. Churned by the wind, the finest grade collects to form Mount Meru; the medium grade gathers to form the seven golden mountains; the lower grade gathers to form the Cakravāḍa mountains; and the mixed grade gathers to form the four continents and so forth. The substance of Meru is composed of silver to the east, lapis lazuli to the south, crystal and mother-of-pearl to the west, and gold to the north. The other seven [mountains] are exclusively of gold; the earth of the four continents and so forth are composed of mixed grades; and the Cakravāḍa mountains are composed exclusively of iron. Meru enters the water by eighty thousand yojanas; compared to all other mountains it is lofty and sublime, hence it is named Sublime Height (Meru).

Next in order are the seven golden mountains: first, Mount Yugaṃdhara, forty thousand yojanas high; second, Mount Īṣādhara, twenty thousand yojanas high; third, Mount Khadiraka, ten thousand yojanas high; fourth, Mount Sudarśana, five thousand yojanas high; fifth, Mount Aśvakarṇa, two thousand five hundred yojanas high; sixth, Mount Vinataka, one thousand two hundred and fifty yojanas high; seventh, Mount Nimindhara, six hundred and twenty-five yojanas high. (The Tibetan treatise commentary states: 1. Dual-Holding Mountain, 2. Axle-Holding Mountain, 3. Timber Mountain, 4. Fine-Vision Mountain, 5. Horse-Ear Mountain, 6. Elephant-Trunk Mountain, 7. Fish-Mouth Mountain.) Beyond the four continents are the Cakravāḍa mountains, three hundred and twelve and a half yojanas high. Their respective breadths are each equal to their height emerging above the water.

Between the seven golden mountains are the roaming grounds of the nāga kings, called the Play Seas. Among the seven seas between the eight mountains, closest to Meru: first is the Yugaṃdhara Sea, eighty thousand yojanas broad; second is the Īṣādhara Sea, forty thousand yojanas broad; third is the Khadiraka Sea, twenty thousand yojanas broad; fourth is the Sudarśana Sea, ten thousand yojanas broad; fifth is the Aśvakarṇa Sea, five thousand yojanas broad; sixth is the Vinataka Sea, two thousand five hundred yojanas broad; seventh is the Nimindhara Sea, one thousand two hundred and fifty yojanas broad, brimmed with the water of eight qualities. The appearances of the eight mountains and seven seas are all square; the outer sea tastes salty. From Nimindhara to the Cakravāḍa mountains, the distance between the two ranges is three lakṣas and twenty-two thousand yojanas. Although the outer ocean water has no demarcation, due to the colour of Meru, the eastern sea appears white, the southern sea blue, the western sea red, and the northern sea yellow; because these colours are manifested, they are called the four seas. Its perimeter is thirty-six lakṣas, seven hundred and fifty yojanas. The outer Cakravāḍa mountains have a circumference of thirty-six lakṣas, two thousand six hundred and twenty-five yojanas.

In the outer ocean, the southern continent of Jambudvīpa is shaped like a chariot box, narrowing toward the Iron Ring to three and a half yojanas, while its other three sides are each two thousand yojanas, with a perimeter of six thousand and three and a half yojanas. It has two intermediate continents: Cāmara (meaning 'yak') to the east, and Varacāmara (meaning 'superior yak') to the west. In the centre of Jambudvīpa is the land of Magadha, the birthplace of the Buddhas of the three times. Next, crossing nine Black Mountains to the north, there is the Great Snow Mountain named With Auspiciousness (Śrīmat); to the north of this mountain is Mount Gandhamādana. Between these two mountains resides a great nāga king named Anavatapta, whose lake is called Lake Anavatapta (meaning 'unheated'). It is square in shape, fifty yojanas on each side, two hundred yojanas in perimeter, and fully filled with the water of eight qualities. From this lake issue four great rivers: to the east, the Gaṅgā River flows with silver sand from an elephant's mouth, joined by five hundred rivers to empty into the eastern sea; to the south, the Sindhu River flows with lapis lazuli sand from an ox's mouth, joined by five hundred rivers to empty into the southern sea; to the west, the Vakṣu River flows with crystal and mother-of-pearl sand from a horse's mouth, joined by five hundred rivers to empty into the western sea; to the north, the Sītā River flows with golden sand from a lion's mouth, joined by five hundred rivers to empty into the northern sea. These four rivers circle Lake Anavatapta clockwise seven times and flow in their respective directions. Twenty yojanas north of Mount Gandhamādana, there is a crag called Nanda Crag, fifty yojanas on each side, two hundred yojanas in perimeter, and three and a half yojanas high. There are also eight thousand smaller crags. Twenty yojanas north of that crag stands the king of sāla trees named Susthita; its roots plunge into the ground forty bow-lengths and it rises eighty bow-lengths high, surrounded by seven tiers of tree rows. Twenty yojanas to the east is the Slow-Flowing Lake, circular in shape, fifty yojanas broad, and one hundred and fifty yojanas in perimeter. There are also eight thousand small pools, brimming with the water of eight qualities, within which grow lotuses with leaves like ox-hide, stems like axles, flowers like chariot wheels, and a taste delicious as honey. In this place there is also the elephant king named Susthita, mounted by Indra when going into battle; together with eight thousand elephants, during the four cold months he resides at the Golden Crag, during the four hot months at the Susthita [Tree], and during the four rainy months at the Slow-Flowing Lake. Beside Lake Anavatapta stands a jambu tree; its fruit is delicious and the size of an earthen jar. When ripe, it falls into the water with the sound 'jambu'. A dragon transforms into a fish to devour this fruit, and what remains flows into the stream to become Jāmbūnada gold; the continent is called Jambudvīpa after this tree. To the west of this continent is the country of Uḍḍiyāna, where holders of the great vajra palace lineage dwell, from which the Vajrayāna Dharma spread. In the southern sea is Mount Potalaka (Ship-Bearer), upon whose peak Avalokiteśvara Bodhisattva dwells, while noble Mother Tārā dwells at the foot of the mountain. In the east is Wutai (Five Peaks), upon which Mañjuśrī Bodhisattva dwells. There are sixteen great countries and a thousand small countries, as well as three hundred and sixty types of people, speaking seven hundred and twenty distinct languages.

In the outer ocean, the eastern continent is called Pūrvavideha (Superior Body), shaped like a half-moon, three hundred and fifty yojanas on the side facing Meru and sixty yojanas on the other sides, with a perimeter of six thousand three hundred and fifty yojanas. On both flanks of this continent are two intermediate continents: Deha (meaning 'body') to the north, and Videha (meaning 'superior body') to the south. These three continents surpass the other continents by seven tāla trees; or it is said that because the continent's inhabitants are dignified in appearance and their bodies are superior, it is called Superior Body. In the outer ocean, the northern continent is called Uttarakuru, square-shaped with four corners, two thousand yojanas on each side, with a perimeter of eight thousand yojanas. On both flanks of this continent are two intermediate continents: one named Kuru (meaning 'having excellence') and the second Kaurava (meaning 'having superior border'). The provisions of the people of that continent come from wish-fulfilling trees; seven days before someone dies, the wish-fulfilling tree emits an unpleasant sound, announcing, 'You will die in seven days.' Or it is said that the inhabitants have low tongues and speak the language of flesh-eating piśācas, hence 'Kuru' means unpleasant sound. In the outer ocean, the western continent is called Godānīya (Ox-Barter), shaped like a full moon, two thousand five hundred yojanas in diameter, and seven thousand five hundred yojanas in perimeter. There are two intermediate continents: Śāṭhā (meaning 'possessing deceit') to the south, and Uttaramantriṇa (meaning 'superior conduct') to the north. The inhabitants of that continent possess many precious cattle for bartering, hence it is named the Continent of Ox-Barter. The mountains, seas, and the like all descend downward eighty thousand yojanas to approach the golden earth. The Singala Island, Suvarṇadvīpa, Candradvīpa, and so forth near Jambudvīpa belong to Jambudvīpa. The smaller islands of the other great continents are likewise.

Forty thousand yojanas higher into the sky, pure and unobstructed, a supremely firm wind-mandala revolves toward the right, upon which the sun, moon, stars, constellations, and the sky-dwelling devas rely and dwell. The sun-mandala is formed of fire crystal, fifty-one yojanas in diameter, one hundred and fifty-three yojanas in circumference, and six yojanas and eighteen parts thick. Above it is a golden rim, upon which are four corners adorned with gold, silver, lapis lazuli, crystal, and mother-of-pearl. The palaces inhabited by the sun devaputras and others are driven by the wind, circling the four continents once every day and night. When the sun moves north, the days are long; when it moves south, they are short; when it moves between north and south, day and night are equal. Due to the light of its traversing places, there are cold and heat, forming winter and summer. It moves north for six months and south for six months; reaching the midway path is called the return of the sun and moon, and completing the circuit through the wheel of constellations is called one year. The moon-mandala is formed of water crystal, fifty yojanas in diameter, one hundred and fifty yojanas in circumference, and six yojanas and eighteen parts thick, upon which are also four corners adorned with gold, silver, lapis lazuli, crystal, and mother-of-pearl. Regarding the palaces where the moon devaputras dwell, as the sun and moon draw near or far, the moon's own shadow waxes or wanes: when it waxes by one part, the first half-month begins, and after fifteen parts it is called full; when it wanes by one part, the second half-month begins. Its own shadow covers it, and after fifteen parts it is called not full. Because of waxing and waning, it is called the spatial lunar mansion; by one day and night, it is called the terrestrial lunar mansion. Thirty such [days] are called one month. The constellations are formed of various jewels of the palaces of the sky-dwelling gods; they are all round in shape: the small are one krośa, the medium three krośas, and the large six krośas, their circumference being threefold, and they belong to the Four Heavenly Kings' retinue.

Mount Meru has four terraces. Beginning from the water's edge and ascending ten thousand yojanas is the first terrace, projecting sixteen thousand yojanas outwards from Meru. Ascending another ten thousand yojanas is the second terrace, projecting eight thousand yojanas outwards. Ascending another ten thousand yojanas is the third terrace, projecting four thousand yojanas outwards. Ascending another ten thousand yojanas is the fourth terrace, projecting two thousand yojanas outwards. On the summit of Mount Meru, at each of the four corners rises a peak, four and a half yojanas high, one hundred and twenty-five yojanas broad, and five hundred yojanas in perimeter, inhabited by yakṣa spirits.

In the centre of the summit of this mountain, in the Heaven of the Thirty-Three (Trāyastriṃśa), is the city called Sudarśana, made of pure gold, one and a half yojanas high, two thousand five hundred yojanas on each side, and ten thousand yojanas in perimeter. The city's structure is golden, fully adorned with one hundred and one various jewels. Its ground is soft as cotton. On the four sides of this city are sixteen thousand jeweled pillars, jeweled beams, jeweled rafters, and jeweled eaves. There are four gates on the four sides, and a thousand small gates lacking one; there are four great avenues and many small lanes. Beside the four gates, five hundred devaputras clad in firm armor guard these gates. Within the city is Indra's palace, called the Supreme Place or the Palace of Excellence (Vaijayanta); it is square in shape, four hundred and a half yojanas high, two hundred and fifty yojanas on each side, and one thousand yojanas in perimeter. It has one hundred and one battlements; each battlement has seven pavilions; each jeweled pavilion has seven small towers; each small tower has seven ponds; each pond has seven lotuses; and on each lotus are seven young boys and girls playing various kinds of music, singing, dancing, and rejoicing. To the east of Sudarśana City is the chariot park named Many Chariots (Caitraratha), a thousand yojanas high; to the south is the battle-staging ground named Rough and Coarse (Pāruṣyaka); to the west is the strolling ground named Mixed and Variegated (Miśraka); to the north is the play ground named Joyful (Nandana), equal in length and breadth to the former. Twenty yojanas outside these parks are fine grounds named Many Chariots, Rough and Coarse, Mixed, and Joyful, equal in measure to the four parks. To the northeast of Sudarśana is the wish-fulfilling tree named Pārijāta, also called the tree of full growth; its roots penetrate fifty yojanas deep, it is one hundred yojanas high, and its branches spread fifty yojanas across, bestowing desired pleasures. Beneath it is a stone slab called Asmāgarbha (or A-li-mo-li-ke), white as fine cotton cloth, fifty yojanas on each side and two hundred yojanas in perimeter. To the southwest of Sudarśana is the assembly hall of the gods, called the Hall of the True Dharma (Sudharmā), nine hundred yojanas in perimeter and circular in shape. In the centre of this hall is Indra's throne, made of pure gold, around which are arranged thirty-two thrones for his counselor ministers, all laid out for the Thirty-Three Gods.

Ascending eighty thousand yojanas higher, resting upon the wind in the expanse of space, is the palace of the Yāma gods (Deity Free from Strife), made of various jewels, twice the size of Mount Meru's summit. Ascending one lakṣa and sixty thousand yojanas higher, resting upon the wind in the expanse of space, is the Tuṣita heaven palace, made of various jewels, twice the size of Yāma in length and breadth. Ascending three lakṣas and twenty thousand yojanas higher, resting upon the wind in the expanse of space, is the Nirmāṇarati heaven palace, made of various jewels, twice the size of Tuṣita. Ascending six lakṣas and forty thousand yojanas higher, resting upon the wind in the expanse of space, is the Paranirmitavaśavartin heaven palace, made of various jewels, twice the size of Nirmāṇarati. This is the desire realm (kāma-dhātu).

Above is the first dhyāna. Thus the four continents, seven mountains, Meru, Cakravāḍa, the six heavens of the desire realm, and the first dhyāna constitute one four-continent realm. Counting from one to a thousand forms a minor chiliocosm, encircled by a minor Iron Ring mountain range. Counting this minor chiliocosm from one to a thousand forms a medium chiliocosm, encircled by a medium Iron Ring mountain range. Counting this medium chiliocosm from one to a thousand forms a trichiliocosm, encircled by a great Iron Ring mountain range. In this manner, there are ten billion such four-continent realms, all distributed in rows. In the dark chasms between the Iron Ring mountains and the continents and mountains, there is neither day nor night, and one cannot see one's raised hand. The measure of the First Dhyāna Heaven equals a four-continent realm; the Second Dhyāna Heaven equals a minor chiliocosm; the Third Dhyāna Heaven equals a medium chiliocosm; and the Fourth Dhyāna Heaven equals a trichiliocosm. Their distances apart double with each level; this is called the form realm (rūpa-dhātu). As for the formless realm (ārūpya-dhātu), it has no distinct spatial location; wherever a being dies, if they are to be born there, that very place is where they arise. Because they abide in formless absorption, it is called formless.