彰所知論 1.10

1.10

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.