佛祖統紀 31

English (machine translation) 31

Language: English

31.1

Compiled by the Śramaṇa Zhipan of Donghu in Siming during the Jingding era of the Song

31.2

Treatise on the Names and Substances of the Worlds, Part 1 of 15

Reaching up to the jeweled flames above and penetrating down to the wind wheel below: this is a single world-seed as explained in the *Avataṃsaka*. In terms of vertical height, it is treated provisionally as having twenty tiers; in circumference, it roughly numbers eleven. Furthermore, moving out from this count, there are ten in each direction, totaling one hundred and eleven, arranged and abiding like the jewel-net of the king of gods. This is merely citing one portion of it. If one expands and extrapolates it, then inexpressible tens of dust-motes of worlds are linked one to another, established everywhere; in each a Buddha appears, and each is filled with sentient beings: this is the Flower-Store Adorned Ocean of Worlds. As for the Sahā great trichiliocosm, the four continents of Sumeru, the southern continent [Jambudvīpa], the Five Indias, the eastern radiance of Cīnasthāna—whether in name or substance, whether with text or with charts—although progressing from the broad to the narrow, it actually presents the particular to integrate with the general. Having clarified the three time periods, one must distinguish directions and realms; this is what students ought to know. I compile the 'Treatise on the Names and Substances of the Worlds.'

31.4

Diagram of the Ocean of the Flower-Store Worlds; Diagram of the Great Trichiliocosm with its Millions of Sumerus; Diagram of the Four Continents, Nine Mountains, and Eight Oceans; Diagram of the Threefold Thousandfold Great Trichiliocosm; Diagram of the Palaces of Sumeru and the Trāyastriṃśa Heaven; General Discussion of the Heavens:

31.5

Bodily Measurements; Lifespan; Size of Clothing; Bodily Radiance; Karmic Causes; Retributive Effects; Extent; Commoners and Sages; Discussion of the Abode and Bodily Forms of the Formless [Realm]; Discussion of the Lords of the Heavens; Discussion of the Four Dhyānas and Four Stages.

31.6

Geographical Map of Eastern Radiance, Cīnasthāna; Map of the Countries of the Western Regions under the Han and Sui; Map of the Countries of the Five Indias in the Western Lands; Diagram of the Eight Hot Hells; Diagram of the Sixteen Ussada Hells; Diagram of the Eight Cold Hells.

31.7

The 'Chapter on the Flower-Store World' says (Fascicle 7 of the sūtra): 'This Flower-Store Adorned World is supported by wind wheels as numerous as the dust motes of Mount Sumeru. The uppermost one is named Repository of Supreme Majestic Radiance, which can support the Ocean of Fragrant Water with Universal Light and Mani Jewels. In this ocean there is a great lotus flower named Banner of Fragrant Stamens with Various Lights; the Flower-Store Adorned World rests within it, surrounded on all sides by the Iron Ring of Mountains. Furthermore, within this there are inexpressible

31.8

dust-motes of oceans of fragrant water. All the adornments of all worlds are revealed within them: puṇḍarīka flowers, terraces and balustrades of ten jewels, śīla banners of ten jewels, jeweled robes, bell-nets, and banners, jeweled-flower towers, and jeweled-lotus cities, completely encircled by forests of various jeweled trees. Each ocean of fragrant water has dust-motes of fragrant water rivers encircling it clockwise, always displaying radiant clouds of jeweled hues. Transformation Buddhas and bodhisattvas of the ten directions surge forth from within them. The central ocean of fragrant water is named Boundless Wondrous Flower Light; it produces a great lotus flower named Adornment of the King of All Fragrant Mani Jewels. Resting upon it is a world-seed named Blazing Jeweled Light Illuminating the Ten Directions, within which are arranged inexpressible Buddha lands. The lowest first tier is named Supreme Light Pervading and Illuminating, shaped like a mani jewel, encircled by worlds as numerous as the dust motes of one Buddha land; the Buddha is named Pure Eye Defilement-Free Lamp. The second tier is named Wondrous Adornment of Various Fragrant Lotus Flowers, shaped like a lion throne, encircled by worlds as numerous as the dust motes of two Buddha lands; the Buddha is named Lion Light Supreme Illumination. The third tier is named Jeweled Adornment Universal Radiance, octagonal in shape, encircled by worlds as numerous as the dust motes of three Buddha lands; the Buddha is named Pure Light Wisdom Supreme Banner. The fourth tier is named Adornment of Various Radiant Flowers, shaped like a mani lotus flower, encircled by worlds as numerous as the dust motes of four Buddha lands; the Buddha is named Good Appearance of Vajra Radiance and Immeasurable Vigor. The fifth tier is named Universally Emitting Wondrous Flower Light, universally square in shape with many angles, encircled by worlds as numerous as the dust motes of five Buddha lands; the Buddha is named Fragrant Light Ocean of Joyful Strength. The sixth tier is named Pure Wondrous Radiance, square in shape, encircled by worlds as numerous as the dust motes of six Buddha lands; the Buddha is named Universal Light Sovereign Banner. The seventh tier is named Adornment of Diverse Floral Flames, shaped like a multistoried pavilion, encircled by worlds as numerous as the dust motes of seven Buddha lands; the Buddha is named Ocean of Joy Sovereign Light of Merit and Renown. The eighth tier is named Ground Producing Majestic Power, shaped like Indra's net, encircled by worlds as numerous as the dust motes of eight Buddha lands; the Buddha is named Vast Renown Banner of the Ocean of Wisdom. The ninth tier is named Producing Wondrous Sound, shaped like the body of Brahmā, encircled by worlds as numerous as the dust motes of nine Buddha lands; the Buddha is named Pure Radiant Sign Invincible. The tenth tier is named Vajra Banner, round in shape, encircled by worlds as numerous as the dust motes of ten Buddha lands; the Buddha is named Supreme King of All Dharma Oceans. The eleventh tier is named Constantly Manifesting the Radiance of Indranīla Jewels, shaped like a crescent moon, encircled by worlds as numerous as the dust motes of eleven Buddha lands; the Buddha is named Immeasurable Meritorious Dharma. The twelfth tier is named Radiant Illumination, shaped like a flower whirl, encircled by worlds as numerous as the dust motes of twelve Buddha lands; the Buddha is named Transcending Śakra and Brahmā. The thirteenth tier is named the Sahā World, shaped like space, covered above by universally complete celestial palaces, encircled by worlds as numerous as the dust motes of thirteen Buddha lands; the Buddha is named Vairocana. (This refers precisely to the thousand-petaled Rocana with marks numbering the dust motes of ten lotus-store worlds; in the single flower's ten billion lands, it corresponds to the thirteenth world.) The fourteenth tier is named Tranquil Dust-Free Light, shaped like a vajra-holder, encircled by worlds as numerous as the dust motes of fourteen Buddha lands; the Buddha is named Supreme Sound Pervading the Dharma Realm. The fifteenth tier is named Many Wondrous Radiant Lamps, shaped like a svastika, encircled by worlds as numerous as the dust motes of fifteen Buddha lands; the Buddha is named Pure Sun Eye of Merit. The sixteenth tier is named Pure Light Universal Illumination, shaped like a tortoise shell, encircled by worlds as numerous as the dust motes of sixteen Buddha lands; the Buddha is named Invincible Power Universal Illumination Banner. The seventeenth tier is named Repository of Jeweled Adornments, octagonal in shape, encircled by worlds as numerous as the dust motes of seventeen Buddha lands; the Buddha is named Unhindered Wisdom Radiance Illuminating the Ten Directions. The eighteenth tier is named Free from Dust, shaped like a string of pearls, encircled by worlds as numerous as the dust motes of eighteen Buddha lands; the Buddha is named Immeasurable Expedients Supreme Banner. The nineteenth tier is named Pure Light Universal Illumination, encircled by worlds as numerous as the dust motes of nineteen Buddha lands; the Buddha is named Universal Illumination Dharma Realm Space Light. The twentieth tier is named Wondrous Jeweled Flame, shaped like a jeweled ornament, encircled by worlds as numerous as the dust motes of twenty Buddha lands; the Buddha is named Radiance of Marks of Merit. These twenty tiers are wide at the top and narrow at the bottom, like an inverted stūpa. If one were to explain extensively the forms upon which the world-seeds rely, they number as many as dust motes of Buddha lands: some are called revolving forms (the Qingliang Commentary explains it as the shape of treading upon garments while going and coming), down to river forms, whirlpool forms, wheel-net forms, altar forms, tree forms, pavilion forms, śīla forms, banner forms, universally square forms, womb forms, lotus flower forms, khaluka forms (which translates as 'bamboo granary'), sentient being forms, Buddha mark forms, halo forms, net forms, portal forms, Mount Sumeru forms, and forms of various ornamental articles. Worlds such as the above all reside within the Ocean of Fragrant Water of Boundless Wondrous Flower Light, linked one to another to form a world net, established everywhere. In all there are ten world-seeds of twenty tiers encircling this central world-seed, making a total of eleven world-seeds of twenty tiers (fascicle 9 of the sūtra). These eleven world-seeds, surrounding all the way to the Cakravāḍa mountains, furthermore have one hundred world-seeds, ten in each direction, arranged within them. Surrounding near the mountains are ten world-seeds, each having four tiers above and below; for the remaining ninety world-seeds, the number of tiers is not mentioned. In total there are one hundred and eleven world-seeds, distributed and abiding like the net of the king of gods (fascicle 10 of the sūtra). Thus, in oceans of fragrant water as numerous as the dust motes of ten inexpressible Buddha lands, there are world-seeds as numerous as the dust motes of ten inexpressible Buddha lands, all abiding upon adornment lotuses of the mani king banner manifesting all bodhisattva forms. The boundaries of their respective adornments are continuous without interruption; each emits jeweled radiance; each is covered above by radiant clouds; each has its adornments; each has differences in kalpas; in each a Buddha appears; each expounds the ocean of Dharma; each is completely filled with sentient beings; each universally enters into the ten directions; each is supported by the supernatural powers of the Buddhas. All worlds within each of these world-seeds abide relying upon various adornments, linked one to another to form a world net, established everywhere with diverse distinctions throughout the Flower-Store Adorned Ocean of Worlds.'

31.9

Diagram of the Great Trichiliocosm with Its Millions of Sumerus

31.10

Wu Kaian said: 'This diagram is indeed the Ocean of the Flower-Store Worlds of the *Avataṃsaka*, which is the realm of true reward and non-obstruction. Formerly, Dhyāna Master Hai brought forth its outward appearance, but his doctrinal explanation was incomplete; Dhyāna Master Zhi explained the doctrine quite thoroughly, but did not make its appearance evident. Now, both schools are gathered together, and furthermore examining the titles of the sūtras, it is said that the *Lotus Sūtra* is constantly at Vulture Peak, for it relies upon what Master Zhizhe indicated.'

31.11

The Dīrghāgama says: One sun and moon traversing four under-heavens constitute one world. A thousand such suns and moons, a thousand Sumerus, a thousand Yama Kings, a thousand Trāyastriṃśa [heavens], a thousand Brahmā heavens, and a thousand Iron Ring [mountains] are called a small-thousand [world]. Counting small-thousand [worlds] until reaching a full thousand is called a medium-thousand [world] (that is, one million, also called ten billion). Counting medium-thousand [worlds] until reaching again a full thousand is called a great-thousand [world] (that is, ten thousand times ten thousand, also called a myriad billion). Within it, Mount Sumerus the kings of mountains, four-continent suns and moons, and on up to Brahmā heavens, each number a myriad billion. (The *Suvarṇaprabhāsa* says "ten billion Sumerus" because there are four classes of *yi* [billion/hundred thousand]: first, one hundred thousand as an *yi*, then a great-thousand corresponds to a myriad billion; second, one million as an *yi*, then a great-thousand corresponds to a thousand billion; third, ten million as an *yi*, then a great-thousand has a hundred billion; fourth, one hundred million as an *yi*, then a great-thousand has ten billion. Here the mention of a hundred billion is the third numbering. However, this land takes one hundred thousand as an *yi* to be the correct reckoning.) They form together and disintegrate together, all being the transformation realm of one Buddha, named the Sahā World (the Sanskrit *Sahā* is translated here as "endurance").

31.12

The *Dīrghāgama* says: In the trichiliocosm, there is furthermore a Great Vajra Mountain encircling the great ocean waters. Outside the Vajra Mountain, there is yet a second Great Vajra Mountain. Between the two mountains, it is deep, obscure, and gloomy, containing the eight great hells, which the divine sun and moon cannot illumine. / The *Ruiying jing* says: The country of Kapilavastu lies in the center of three thousand suns and moons (the Gushan Commentary: "the great-thousand") and twelve thousand heavens and earths (the Commentary: "the great-thousand has a myriad billion heavens and earths; two thousand refers to the medium-thousand and small-thousand"). / The *Xianyang lun* [says]: The illumination of one sun and moon is named one world. A thousand such suns and moons, a thousand [heavens of] the six desires, and a thousand First Dhyāna [heavens] are named a small-thousand realm. Taking a thousand small-thousands is named a medium-thousand, within which there is one Third Dhyāna, one thousand Second Dhyānas, and one million First Dhyānas. Again, taking a thousand medium-thousands makes a great-thousand, within which there is one Fourth Dhyāna, one thousand Third Dhyānas, one million Second Dhyānas, and one hundred million First Dhyānas (according to this, it should be called one hundred million Sumerus). / The *Abhidharma-kośa* says: From the edge of this Sumeru summit to the edge of that Sumeru summit is 1,200,3450 yojanas. From the center of this Sumeru to the center of that Sumeru is 1,200,83,450 yojanas. From the base of this mountain to the base of that mountain is 1,200,3015 yojanas. This was spoken by the Buddha.

31.13

Diagram of the Four Continents, Nine Mountains, and Eight Seas

31.14

The *Abhidharmakośa* says: The first mountain, Mount Sumeru, is eighty thousand yojanas in both height and breadth (the *Dīrghāgama* and *Lokasthiti-sūtra* say eighty-four thousand yojanas; the other seven mountains and the Iron Ring mountain are successively reduced by half). The first fragrant-water sea is eighty thousand yojanas across (the *Lokasthiti* says eighty-four thousand). The second mountain, Yugandhara, is forty thousand yojanas in both height and breadth (the various mountains are successively reduced by half). The second fragrant-water sea is forty thousand yojanas across (the spans across the seven seas each follow the heights of the seven mountains, successively reduced by half). The third mountain, Īṣādhara, is twenty thousand yojanas in both height and breadth. The fourth mountain, Khadiraka, is ten thousand yojanas in both height and breadth. The fifth mountain, Sudarśana, is five thousand yojanas in both height and breadth. The sixth mountain, Aśvakarṇa, is two thousand five hundred yojanas in both height and breadth. The seventh mountain, Vinataka, is one thousand two hundred and fifty yojanas in both height and breadth. The seventh fragrant-water sea is one thousand two hundred and fifty yojanas across. The eighth mountain, Nemindhara, is six hundred and twenty-five yojanas in both height and breadth. The eighth great salt-water sea is three hundred and twenty-two thousand yojanas across. In it are the four continents (the *Abhidharma* says the circumference along the water's edge is 3,600,084,075 yojanas). The ninth, the Small Iron Ring Mountain, is three hundred and twelve yojanas in both height and breadth (the *Abhidharma* says the circumference is 3,600,010,350 yojanas). All the mountains enter eighty thousand yojanas into the water, resting upon the golden disc. All the seas are eighty thousand yojanas deep. (Upon careful examination now: From the center of Mount Sumeru southward to the edge of this mountain is eighty thousand yojanas. Crossing the seven fragrant-water seas is one hundred and sixty thousand yojanas. Crossing the seven golden mountains is eighty thousand yojanas. Reaching the southern border of the seven mountains facing the sea, it totals two hundred and eighty thousand yojanas. The north-south diameter across totals 5,600,000,000 yojanas.) / The *Dīrghāgama* says: South of Mount Sumeru there is an under-heaven named Jambudvīpa (translated here as 'continent of superior gold'; the *New Vibhāṣā* calls it Jambu). Its land is narrow in the south and broad in the north, seven thousand yojanas in length and breadth. The faces of its people resemble this terrain. There is a great tree named Jambu, seven yojanas in circumference and one hundred yojanas high, with branches and leaves spreading fifty yojanas in the four directions. The human lifespan is one hundred years, and those who die prematurely are many. / The *Abhidharma* says: In the southern continent, clothing and adornments vary in many ways. In a lifetime, sexual desires are countless; there are also those who practice cultivation until death without desire. / The *Lokasthiti* says: North of the great ocean there is a Jambu tree; beneath this tree there is a heap of Jāmbūnada gold twenty yojanas high (because this superior gold comes from beneath the tree, the tree and the continent are named after it). / The *Nyāyānusāra* says: There are twenty intermediate continents: first, Cāmara (the *New Vibhāṣā* says the dwelling place of rākṣasas); second, Varacāmara. Both have people dwelling there. / The *Dīrghāgama* says: East of Mount Sumeru there is an under-heaven named Pūrvavideha (translated here as 'superior body'; the *Lokasthiti* calls it Videha). Its land is narrow in the east and broad in the west, shaped like a half-moon, nine thousand yojanas in length and breadth. The faces of its people resemble it. There is a great king of trees named Gālambu, seven yojanas in circumference and one hundred yojanas high, with branches and leaves spreading fifty yojanas in the four directions. The human lifespan is two hundred years (the *Loutan jing* says three hundred years). They feed on fish and meat, and trade with grain, silk, and pearls. They have wedding rituals. / The *Lokasthiti-abhidharma-śāstra* says: Among the people of eastern Videha, those of many desires reach six or seven times in a lifetime; there are also those who practice cultivation until death without desire. They eat fish and meat that died naturally and do not kill living beings themselves. Their hair is cut in front and drapes down behind. Having put on their lower garments, they wrap an upper garment around. / The *Nyāyānusāra* says: There are two intermediate continents: first, Deha; second, Videha. Both have people dwelling there. / The *Dīrghāgama* says: West of Mount Sumeru there is an under-heaven named Godānīya (translated here as 'cattle-trade'; the *New Vibhāṣā* calls it Godhānīya). Its land is shaped like a full moon, and the faces of its people resemble it, eight thousand yojanas in length and breadth. There is a king of trees named Kinti, seven yojanas in circumference and one hundred yojanas high, with branches and leaves spreading five thousand yojanas. The human lifespan is three hundred years. They trade with cattle, horses, pearls, and jade. / The *Abhidharma* says: In that land they eat meat and kill living beings. When people die, they cremate the corpses, or place them in water, or bury them in earth. Marriages are the same as those of the southern continent. Those with many desires reach ten or twelve; there are also those who are without desire until death. For adornment, they all wear their hair draped down and put on clothes above and below. / The *Nyāyānusāra* says: There are two intermediate continents: first, Śāṭhā; second, Tṛṇā. Both have people dwelling there. / The *Lokasthiti-śāstra* says: Beneath the Kinti tree there is a stone cow one yojana high; hence it is named Godhānīya (and the continent is named after it). / The *Dīrghāgama* says: North of Mount Sumeru there is an under-heaven named Uttarakuru (translated here as 'most superior'; the *New Vibhāṣā* calls it Kuru continent). Its land is square, and the people's faces resemble it, ten thousand yojanas in length and breadth. There is a great king of trees named Āmra, seven yojanas in circumference and one hundred yojanas high, with branches and leaves spreading fifty yojanas. Mountains, bathing pools, flowers, and fruits are luxuriant, and flocks of birds sing in harmony. On the four sides, Lake Anavatapta gives rise to four great rivers. There are no gullies, pits, thorns, brambles, mosquitoes, gnats, or venomous insects. Spontaneous husked rice is complete with all flavors. There is a mani jewel named Blazing Radiance, which is placed beneath spontaneous pots and cauldrons (spontaneous husked rice means it grows of itself; spontaneous pots and cauldrons mean they burn of themselves; *fu* [cauldron] is pronounced like *you*, resembling a pot but larger). When the rice is cooked, the radiance extinguishes. There is a tree named Curving Bow; its leaves overlap in succession so that rain from the heavens does not leak through. Those men and women reside beneath it. There are fragrant trees; when their fruits ripen, they spontaneously burst open, yielding various garments, utensils, or food. Jeweled boats in the rivers carry people for pleasure. When entering to bathe, they take off their clothes on the bank, ride boats across the water, and when they encounter clothes they put them on without seeking their original garments. Next, going to the fragrant trees, they take musical instruments with their hands and walk along harmonizing strings with exquisite voices. Those people have no illnesses; their countenances are alike, their hair is dark blue and trimmed even with the eyebrows. When someone experiences desire, he looks intently at a woman, and that woman follows him to the grove. If they are related as father or mother and should not engage in desire, the tree does not curve down to shade them, and each departs. If they are not relatives, the tree curves down to shade them, and they take pleasure at will. From one to seven days, only then do they part. When that woman conceives, she gives birth in seven or eight days. As soon as a boy or girl is born, they place it at a crossroads. Passersby extend their fingers for the child to suckle; sweet milk flows from the fingers and suffuses the child's body. After seven days have passed, the child is fully grown, equal to those adults: boys go to the company of men, and girls go to the company of women. When those people die, they do not weep for one another (since the human lifespan is fixed at one thousand years, they do not mourn death). Adorning the corpse, they place it at a crossroads. There is a bird named Uvvijaṅgha which carries it away and places it in another land (the *Abhidharma* says the bird pecks the corpse and eats it outside the mountains). The ground is soft and yields beneath the foot, rising again. When urinating or defecating, the ground opens up for them, and after finishing it closes back up. Those people cultivated the ten wholesome deeds in past lives and came to be born in this continent. Their lifespan is one thousand years, neither increasing nor decreasing. After death, they are born into good destinies in the heavens. / The *Abhidharma* says: In the northern continent, those of many desires reach four or five times in a lifetime; there are also those who practice cultivation until death without desire. / The *Nyāyānusāra* says: There are two intermediate continents: first, Kaurava; second, Kauravya. Both have people dwelling there. / The *Abhidharma* says: People of the southern continent are three and a half cubits or four cubits tall; the eastern continent, eight cubits; the western continent, sixteen cubits; the northern continent, thirty-two cubits. (The *Lokasthiti* says: Southern continent, three and a half; eastern and western continents are equal in measure; northern continent, seven cubits. One cubit corresponds to one foot and eight inches of the Ji Zhou dynasty.) / The *Dīrghāgama* says: The southern continent is superior in three matters: first, being courageous and having strong memory, able to perform karmic actions; second, diligently cultivating pure conduct (*brahmacarya*); third, the Buddhas appear in this land. / The *New Vibhāṣā* says: In the four great continents and eight intermediate continents, human forms are small and short. Some say the Cāmara continent is inhabited only by rākṣasas. Furthermore, there are five hundred small continents; some are inhabited by humans, some by non-humans, and some are uninhabited. / The *Bodhisattvapiṭaka-sūtra* [says]: The Buddha said: I observe that sentient beings in the world are constantly oppressed by ten sufferings: first, birth; second, old age; third, sickness; fourth, death; fifth, sorrow; sixth, resentment; seventh, painful sensation; eighth, anxiety; ninth, agonizing affliction; tenth, the cycle of birth and death. In order to attain bodhi, sentient beings transcend such oppressions. / The *Sijiao yi* says: While in the causal stage, practicing the five constants, the five precepts, and the middling ten wholesome actions induces a body in the human destiny.

31.15

The commentary says: The people of the northern continent have a fixed lifespan of one thousand years, and therefore do not weep or mourn over death. Buddhas do not appear there, and therefore they do not hear the Buddha Dharma. This is why it is one of the eight difficulties. Ancient writers remarked that the *Liezi*'s account of the Yellow Emperor dreaming of wandering to the country of the Huaxu clan refers to the northern continent; it is not known whether this is correct. Because in the southern continent there is the Buddha Dharma to be learned, those of Mahāyāna capacity are mostly born into it. Because their lifespan is brief and hurried and they are oppressed by various sufferings, out of fear and dread they give rise to the mind [for bodhi] and diligently cultivate the practice of the Way. This is why it is the most superior among the four continents.

31.16

The Avataṃsaka-sūtra says: 'A great trichiliocosm is formed as a great earth through immeasurable causes and conditions. It relies on the water disc, the wind disc, and the space disc. Space relies on nothing; through the karmic resonance of sentient beings the world abides.'

31.17

The New Bodhisattvapiṭaka-sūtra [says]: 'Because the buddhas have accomplished inconceivable gnosis, they are able in their course to know all the characteristics of wind and rain. They know that in the world there is a fiery wind named *Urubhaga [?]. All sensations and feelings of sentient beings are stirred by this wind. The height of this wind disc is three krośas. (A krośa is translated here as the hearing distance of a drum beat. According to the Za baozang jing, five li make one krośa. The Abhidharma treatises state that eight krośas make one yojana, which corresponds to the medium-grade yojana in the Dazhidu lun, equivalent to forty li.) In the empty space above this wind, another wind arises, named *Jambaka [?]. The height of this wind disc is ten yojanas (and so forth).' In this manner, one can fully know in succession the characteristics of the sixty-eight thousand koṭi wind discs above the discs. The uppermost wind disc is named Universally Pervading the Upper Realm, which serves as the support for the water disc. The height of that water is sixty-eight hundred thousand [i.e., 6,800,000] yojanas, which serves as the support for the great earth. The height of that earth is sixty-eight thousand [i.e., 68,000] yojanas. On the surface of this earth is one great trichiliocosm.

31.18

Reconciliation of Discrepancies Regarding the Discs of Earth, Water, and Wind

31.19

• The Earth Disc and Gold Disc　• The Water Disc　• The Wind Disc

31.20

(• Kośa: 320,000 yojanas in total. • Qishi [jing]: 480,000 yojanas in total. • New Bodhisattvapiṭaka: 68,000 yojanas. • Loutan [jing]: the upper [layer] is twenty hundred million li, and the gold sands and vajra are each twenty hundred million li. • Lishi [a-pi-tan lun]: 320,000 yojanas in total. • Guangming jing: the earth is 180,000 yojanas deep, below which are golden sands. Now, according to the Qishi jing it is 480,000, so here the character 'four' is probably missing. • Qishi yinben jing: Above the water there is a wind that blows and churns this water, forming gold atop it like the scum rising on boiled milk; this is called the gold disc. • Ekottarika-āgama: the earth is 68,000 yojanas deep. • Dharmakṣema's Guangming jing: the earth is 168,000 yojanas deep.)

31.21

(• Kośa: 800,000 yojanas. • Qishi [jing]: 600,000 yojanas. • Bodhisattvapiṭaka: sixty-eight hundred thousand [6,800,000] yojanas. • Loutan [jing]: eighty hundred million li. • Lishi yinben jing: Due to the karmic power of sentient beings, the water does not spill or scatter, just as undigested food does not fall into the lower bowel.)

31.22

(• Kośa: 1,600,000 yojanas. • Qishi [jing]: 360,000 yojanas. • Bodhisattvapiṭaka: 68,000 koṭi wind discs. • Loutan [jing]: 520 hundred million li. • Zhidu lun: The trichiliocosm all relies upon the wind disc as its foundation.)

31.23

(The author comments: What appears in the sūtras and treatises cannot all be unified; only the Kośa and the Lishi [lun] roughly agree. What the Buddha taught ought not to have discrepancies; it is simply that the masters of the schools had differences in the capacities and views with which they received it, and the translators of past and present phrased it differently.)

31.24

Ascending ten thousand yojanas from the base of Mount Sumeru, encircling the mountain with a length and breadth of ten thousand yojanas, is the abode of the Karoṭapāṇi devas. Ascending another equivalent distance (the Yinben jing says twenty thousand) encircling the mountain for eight thousand yojanas, is the abode of the Mālādhāra devas. Ascending another equivalent distance (the Yinben jing says thirty thousand) encircling the mountain for four thousand yojanas, is the abode of the Sadāmada devas. Ascending another equivalent distance (the note for all three heavens saying 'an equivalent distance' means each increases by ten thousand, reaching forty thousand yojanas at the Four Heavenly Kings; the Yinben jing says: 'halfway up the mountain, at forty-two thousand yojanas, is where the Four Kings dwell') encircling the mountain for four thousand yojanas, is the abode of the sun, moon, and stars, and of the Four Heavenly Kings (the Vibhāṣā-śāstra). (There are also three tiers beneath Mount Sumeru, abodes of various spirits, all having seven tiers of enclosure walls, all inhabited by yakṣas [Qishi yinben jing]. These three heavens are all inhabited by yakṣas, who are under the command of the Four Heavenly Kings [Abhidharmakośa-śāstra].) The palace of the Sun Deva is made of heavenly gold and crystal (sphaṭika), fifty-one yojanas in length and breadth, square like a mansion, appearing round when seen from afar (the Mahāprajñāpāramitopadeśa says the sun and moon are five hundred li square). Five kinds of wind blow and turn it so that it moves. Jambūnada gold forms a wondrous carriage, sixteen yojanas high and eight yojanas square. The Sun Deva and his retinue reside within it, enjoying the five divine desires. The lifespan of the Sun Deva is five hundred years; sons and grandsons succeed one another, all governing there; the palace endures for a full kalpa (passing through the eighty small kalpas of formation, abiding, destruction, and emptiness, which constitute one great kalpa). The bodily radiance of the Sun Deva and the light of the wondrous carriage and palace shine upon one another, possessing one thousand rays of light—five hundred shining laterally, five hundred shining downward. The palace of the Sun Deva travels constantly without rest, traveling north for six months and south for six months. The palace of the Moon Deva is made of heavenly silver and blue lapis lazuli (vaiḍūrya), sixteen yojanas high and eight yojanas broad. The Moon Deva and the devīs reside in this carriage enjoying the five divine desires. The lifespan of the Moon Deva is five hundred years; sons and grandsons succeed one another, and the palace endures for one kalpa. The bodily light of the Moon Deva and his palace make up a thousand rays of radiance—five hundred shining laterally, five hundred shining downward. For what cause and condition does the palace of the Moon Deva appear gradually? Because sixty rays of light from the Sun Deva obstruct that lunar disk; as it moves gradually further from the sun, it gradually appears. Again, for what cause and condition is it completely round and full on the fifteenth day? The lunar palace is then furthest from the sun, so the light cannot obstruct it. Again, for what cause and condition is nothing visible on the fifteenth day of the dark fortnight? At this time the lunar palace is closest to the sun, and the sun's light conceals it, so nothing appears at all. Again, for what cause and condition does a shadow appear in the lunar palace? This great continent has a jambu tree, and because of its height, its shadow appears on the lunar disk (Qishi yinben [jing]). In the past, there was a hare practicing the bodhisattva path; the lord of the devas tested him by asking for meat to eat, and he threw his body into a fire. The lord of the devas took pity on him, retrieved the charred hare, and placed it within the moon to let sentient beings look upon it and know that this was the body of a bodhisattva practicing compassion (Xiyu ji). When it is noon in the southern continent, the sun has just set in the eastern continent, the sun is just rising in the western continent, and it is midnight in the northern continent (Qishi yinben jing; the other three directions are understood accordingly). The walls and floor of the Sun Deva's palace are as thin as flower petals, supported by five winds (Dīrghāgama). The sun and moon are five hundred yojanas square, yet what we see today is no larger than a fan (Mahāprajñāpāramitopadeśa). The palace of a large star has a circumference of seven hundred and twenty li; of a medium star, four hundred and eighty li; of a small star, one hundred and twenty li (Loutan jing). In the past, the Bhārgava ṛṣi distributed the mansions and planets (xiu pronounced xiu), protecting the country and nurturing the people, each having its jurisdiction. The seven mansions of the east: Jiao, Kang (pronounced gang), Di, Fang, Xin, Wei, Ji. The seven mansions of the north: Dou, Niu, Nü, Xu, Wei, Shi, Bi. The seven mansions of the west: Kui, Lou, Wei, Mao, Bi, Zui, Shen (pronounced zi sen). The seven mansions of the south: Jing, Gui, Liu, Xing, Zhang, Yi, Zhen (Mahāsaṃnipāta-sūtra; the forms, family names, sacrificial offerings, standards, and governed people and rulers of each star are all detailed in the main sūtra). While the Buddha was in the palace of the Śuddhāvāsa Heaven, he addressed the mansions and planets, the heavenly hosts traversing space, the great devas of the nine seizers (navagraha), the twenty-eight mansions, and the twelve zodiacal houses, preaching the method for eliminating calamities through the Great Majestic Radiance Dhāraṇī preached in the past by the Tathāgata Śālarāja: 'If there be kings and ministers whose dwellings and realms are encroached upon and pressured by the five planets, Rāhu, comets, or malevolent stars shining down upon their natal zodiacal houses, mansions, stellar positions, or upon the imperial throne; and when these encroach upon the state, the family, or territorial divisions, retreating or advancing and creating various obstructions and calamities: they need only establish a bodhimaṇḍa in a pure place and recite this dhāraṇī one hundred and eight times, or one thousand times' (Xiaozai jing). There are nine kinds of seizers (graha) that can cause the divisions of day and night to lengthen or shorten, and the world to have abundance or famine. Their names are: Sun, Moon, Yinghuo (Mars), Chen (Mercury), Sui (Jupiter), Taibai (Venus), Zhen (Saturn), Rāhu (residual vapor of fire), and comets (residual vapor of earth; Peacock Sūtra). In the Sahā World, there are eighty-four thousand malevolent stars that bring calamities and changes (Śūraṅgama-sūtra). Vaiśravaṇa is the lord of the stars and mansions (Fahua wenju; the Analects says: 'the Northern Star'; the Treatise on Astronomy says: 'the Northern Celestial Pole'). Halfway up Mount Sumeru, at forty-two thousand yojanas, dwell the Four Heavenly Kings (the Mahāprajñāpāramitopadeśa and the Yinben jing agree; the Abhidharma-śāstra and Abhidharmakośa-śāstra both say forty thousand yojanas). The eastern city is named Shangxian (Bhadra); the southern city is named Shanxian (Sudarśana); the western is named Zhouluo (Cūḍā); the northern is named Tianjing (Devasatkṛta; Mahāprajñāpāramitopadeśa is the same). In the east, the Heavenly King of Governance (most sūtras say Dhṛtarāṣṭra) commands the gandharvas (translated here as 'those who feed on fragrance', musicians of Śakra) and the piśācas (translated here as 'ghosts that eat human vitality', also 'mad ghosts'; Mahāprajñāpāramitopadeśa calls them pūtanas), protecting the people of the eastern continent. In the south, the Heavenly King Virūḍhaka commands the kumbhāṇḍas (translated here as 'demons of nightmare', identical to incubi, ghosts that oppress people in their sleep) and the pretas (translated here as 'primal hungry ghosts'), protecting the people of the southern continent. In the west, the Heavenly King of Diverse Tongues (translated in the Peacock Sūtra as Virūpākṣa, 'Broad-eyed', and also translated as 'Not Retribution', because they are unable to bring immediate retribution to sinful and rebellious beings) commands nāgas and pūtanas (translated here as 'stinking hungry ghosts'; the Mahāprajñāpāramitopadeśa has piśācas), protecting the people of the western continent. In the north, the Heavenly King Vaiśravaṇa commands the yakṣas (translated here as 'swift-footed'; the messengers who transmit talismans and letters at Dharma assemblies today are of this type) and the rākṣasas (translated here as 'violent and evil man-eating ghosts'), protecting the people of the northern continent (from the Dīrghāgama). At that time, the Heavenly King Vaiśravaṇa (translated here as 'Much Hearing'; the Commentary on the Golden Light says: 'Because the reputation of his blessings and virtues is heard in the four quarters'), the Heavenly King Dhṛtarāṣṭra (translated here as 'Holding the Country', protecting and upholding the realms), the Heavenly King Virūḍhaka (translated here as 'Increasing', causing the wholesome roots of oneself and others to increase), and the Heavenly King Virūpākṣa (translated here as 'Diverse Tongues', capable of various kinds of diverse speech; also 'Broad-eyed', also 'Fierce-eyed', specializing in punishing evil to make [beings] encounter suffering and arouse the aspiration [for awakening]) arose from their seats together and addressed the Buddha, saying: 'This King of Sūtras, the Suvarṇaprabhāsa... (and so forth). We Four Kings, with twenty-eight divisions and hundreds of thousands of spirits, constantly observe and protect this Jambudvīpa with pure divine eyes; for this reason, we are named the Kings Who Protect the World' (Suvarṇaprabhāsa-sūtra; the Commentary on the Golden Light states: 'The reason the sūtra compiler first indicates the north is that in the western lands the north is considered supreme'; the Nirvāṇa Sūtra says: 'Just as the north is supreme above the east', which is precisely what Siming relies upon). Bodhisattvas of the first bhūmi frequently become the Four Heavenly Kings (Avataṃsaka Sūtra). In all four heavens there are marriages and engagement in desire just as among humans. A child is born by transformation on the lap, resembling a two-year-old infant. Before long, there naturally appear precious vessels filled with foods of a hundred flavors and divine ambrosia syrups. For those with abundant merit, the color is white; for those with moderate merit, it is blue; for those with lesser merit, it is red. Once eaten, they immediately attain the same size as the other devas. When first born, they recall their past karmic deeds; after playing, they forget those memories (Dīrghāgama). When the boys and girls of the Four Heavens are born, if they are born on the lap or before the eyes of a female, the devī thinks: 'This is my child', and the deva also says: 'This is my child.' If born on the father's lap or at his sleeping place, there is only one father, and all his wives can be mothers. The acts of desire in the Four Heavens are manifold, yet there are also those who practice cultivation until death without desire. The same is true of all devas in the Desire Realm (Lokasthiti-śāstra). The Four Kings Who Protect the World each have ninety-one sons of great authority and power, all named Di, who are able to protect the ten directions. All mountains, rivers, trees, lands, walled cities, and all spirits belong to the Four Heavenly Kings (Mahāprajñāpāramitopadeśa). Under each king are eight generals. The thirty-two generals of the Four Kings travel throughout the four worlds under heaven, protecting and assisting renunciants. General Wei, among the thirty-two generals, is the most devoted to extensive protection; when a monk's power of the Way is weak and he is deluded by Māra, the general hurries with anxious concern and cuts [the delusion] away as the situation requires (Tianren gantong zhuan).

31.25

Illustration of the Palace of Trāyastriṃśa Heaven.

31.26

Anciently, a brāhmaṇa named Kauśika, together with thirty-two friends, cultivated blessings and merit together. When their lives ended, they were all born on the summit of Mount Sumeru; Kauśika became the lord of the devas, and the thirty-two individuals became his assisting ministers (Mahāprajñāpāramitopadeśa). Anciently, after the parinirvāṇa of Kāśyapa Buddha, there was a woman who resolved her mind to repair a stūpa and was rewarded by becoming the lord of the devas, with thirty-two individuals assisting her in the repair and being rewarded by becoming assisting ministers; sovereign and ministers together make thirty-three (Vimalakīrti-bhāṣya; the Sanskrit term Daoli is translated here as Thirty-Three Heavens). Śakra dwells in the Śūraṅgama Samādhi, and when he becomes a Buddha in the future, his name will be Asanga (Fahua wenju).

31.27

At the four corners of Mount Sumeru there is a peak each (the *Vibhāṣā-śāstra* says: five hundred yojanas in height and breadth), where Vajrapāṇi yakṣas dwell to protect the devas. At the summit of the mountain, the great City of Beautiful View (Sudarśana) measures ten thousand yojanas around (the *Vibhāṣā-śāstra* says: the summit of the mountain is eighty-four thousand yojanas in length and breadth, of which the level area fit for habitation is only forty thousand yojanas). Its double gates are one and a half yojanas high. The city has a thousand gates, each guarded by five hundred blue-clad yakṣas bearing formidable weapons. Within the city, the Hall of Excellence (Vaijayanta) measures one thousand yojanas around; its ground is adorned with pure gold and diverse jewels, soft as tūla-cotton, yielding and rebounding with the foot (*Nyāyānusāra*). In the center of the abode where Śakra resides is a golden city of one thousand yojanas around (that is, the Hall of Excellence) with five hundred gates. In its midst is a pavilion named Vaijayanta. Around its four sides are one hundred and one jeweled towers and seventeen thousand chambers. Each chamber has seven devīs, and each devī has seven maidservants; these devīs are all Śakra's chief consorts. Śakra dwells together with Śacī, daughter of the asuras; and by emanated bodies he dwells together with the other consorts (*Abhidharma-śāstra*). The Venerable Maudgalyāyana wandered through the small-thousand world-system, and there was nothing as majestic as the Vaijayanta palace (*Saṃyuktāgama*; that is, Vaijayanta). The streets and alleys within the city are arranged with fewer or more dwellings for devas according to their merit. There are five hundred city thoroughfares, in which are seven markets: for grain and rice, clothing, various fragrances, food and drink, flower garlands, fine crafts, and courtesans. There are also market overseers. Deva sons and deva daughters go to and fro trading, bargaining prices according to market rules; yet although they do these things, there is no taking and no giving: if one needs something, one simply picks it up and leaves. This City of Sudarśana also has celestial provinces, celestial prefectures, and celestial villages spread all around (*Qishi yinben jing*). Outside the city, on its four sides, are four parks: first, the Park of Diverse Chariots (Citrarathavana; *Qishi yinben* calls it the Park of Variegated Chariots; the *Saṃyuktāgama* says it is outside the east gate), where various carriages appear according to the devas' merit; second, the Park of Harshness (Pāruṣyakavana; *Qishi* calls it the Park of Rough Astringency; the *Saṃyuktāgama* says it is outside the south gate), where armor and weapons spontaneously appear when the devas wish to fight; third, the Park of Intertwined Groves (Miśrakavana; *Qishi* calls it the Mixed Park; on the eighth, fourteenth, and fifteenth days of the month, the Trāyastriṃśa devas release the palace maidservants to enter this garden, mingling and sporting with the hosts of devas to enjoy the celestial five desires; the *Saṃyuktāgama* says it is outside the west gate), where, when the devas enter, exceedingly wonderful and diverse sensual pleasures all arrive; fourth, the Park of Joy (Nandanavana; *Qishi* says entering it brings joy; the *Saṃyuktāgama* says it is outside the north gate), where whatever the devas play with gives rise to joy. The four parks are each one thousand yojanas in extent; each has a wish-fulfilling pond of fifty yojanas around, filled with water possessing the eight virtuous qualities. Outside the city to the southwest is the Sudharmā Hall, where the Trāyastriṃśa devas assemble in season to debate and subdue the asuras in matters conformable or not conformable to the Dharma. To the northeast is the Pārijāta tree; on the day its flowers blossom, its fragrance travels one hundred yojanas with the wind, and even against the wind it reaches fifty leagues (*Nyāyānusāra*). In the very center of the Sudharmā Hall is a lion throne (the *Biyaxianren jing* says that the Sudharmā Hall has eighty-four thousand pillars; those who enter this hall are free from offensive touch, sleepiness, yawning, and other faults).

31.28

Śakra mounts the throne, flanked by sixteen deva kings seated on either side. There are two princes who are two great generals, seated to the left and right of the deva kings. Virūḍhaka, Dhṛtarāṣṭra, and the others: the Heavenly King Dhṛtarāṣṭra, together with his ministers and troops, reverently honors the devas and sits by the east gate; the Heavenly King Virūḍhaka sits by the south gate; the Heavenly King Virūpākṣa sits by the west gate; and the Heavenly King Vaiśravaṇa sits by the north gate. These Four Heavenly Kings memorialize and report the good and evil of the world to Śakra and the deva kings. On the eighth day of the month, the ministers of the Four Kings travel throughout the world; on the fourteenth day, the princes of the Four Kings travel; and on the fifteenth day, the Four Kings personally travel to observe good and evil. If not many people uphold the precepts and practice generosity, Śakra hears the report and laments with sorrow, saying: 'The hosts of devas are decreasing, and the asuras are increasing day by day' (*Abhidharma-śāstra*). The first is the Deva of the Sudharmā Hall (that is, Śakra). The second is the Deva Dwelling on the Peak. Third, the Deva of the Mountain Summit. Fourth, the Deva of the City of Sudarśana. Fifth, the Pāśiti Deva. Sixth, the Deva Dwelling on the Mountain Top (Kūṭa). Seventh, the Deva of Diverse Halls. Eighth, the Deva of the Joyful Garden. Ninth, the Deva of Radiance. Tenth, the Deva of the Pārijāta Garden (that is, the Pārijāta Tree). Eleventh, the Deva of the Precipitous Cliff. Twelfth, the Deva of Diverse Precipitous Cliffs. Thirteenth, the Deva of the Jewel Treasury (Maṇi). Fourteenth, the Deva of Whirling Ground. Fifteenth, the Deva of the Secret Palace. Sixteenth, the Deva of Garland Shadows. Seventeenth, the Deva of Soft Ground. Eighteenth, the Deva of Diverse Adornments. Nineteenth, the Deva of Wish-Fulfilling Ground. Twentieth, the Deva of Subtle Conduct. Twenty-first, the Deva of Singing and Music. Twenty-second, the Deva of the Wheel of Majestic Virtue. Twenty-third, the Deva of Lunar Motion. Twenty-fourth, the Sāli Deva. Twenty-fifth, the Deva of Swift Motion. Twenty-sixth, the Deva of Illumination. Twenty-seventh, the Deva of Wisdom. Twenty-eighth, the Deva of Multitudinous Divisions. Twenty-ninth, the Deva Dwelling on the Wheel. Thirtieth, the Deva of Ascending Motion. Thirty-first, the Deva of Majestic Demeanor. Thirty-second, the Deva of the Wheel of Majestic Virtue. Thirty-third, the Deva of Purity (*Saddharmasmṛtyupasthāna-sūtra*). In formerly being human, he gave food, drink, lamps, and wealth, hence he is called Śakra Devānām Indra (translated here as 'Able Lord of Devas'). In formerly being human, his clan was Kauśika, hence he is called Kauśika. Because Śacī is his first consort, he is called Śacīpati. Because in a single sitting he could reflect upon a thousand meanings, he is called Thousand-Eyed (Sahasrākṣa). Because he is sovereign over the thirty-three devas, he is called Indra (*Madhyamāgama*; originally he has a thousand names, which the translation does not exhaust). Śakra possesses the strength of the vajra-scepter (*Mahāmāyūrī-sūtra*). When one is born in the Trāyastriṃśa Heaven, a flower appears in the hand of a devī; knowing herself that she has a child, she hands it to her husband. In seven days the deva is born, thoroughly understanding celestial laws. Walking through the palaces, if he sees a devī without a lord, she comes and says: 'Noble son, welcome! This is your palace; I have no husband or master, and now I offer myself to serve you' (*Biyaxianren jing*). When a deva is first born, he is like a child of twelve years old; he suddenly appears at his parents' place of birth, either between the two knees or upon the two thighs. Thereupon jeweled vessels containing celestial sudhā savor and celestial wine appear, which according to whether the merit is superior, middling, or inferior, are white, red, or black in color. When eating and drinking are completed, his body becomes equal in stature to the established men and women (*Qishi yinben jing*). By sole practice of the superior ten wholesome deeds, one is born in the Trāyastriṃśa Heaven (*Sijiaoyi*).

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佛祖統紀 — 志磐, Classical Chinese