經律異相 3

English (machine translation) 3

Language: English

3.1

Compiled by the Liang śramaṇas Sengmin, Baochang, and others

3.4

Lands and Products: 1
Monasteries: 2
Mountains: 3
Trees: 4
Rivers and Seas: 5
Precious Gems: 6
Amount of Milk Drunk by Humans and Differences in Form and Lifespan: 7

3.5

1. Dimensions, Distances, and Products within Jambudvīpa

Within Jambudvīpa, there are sixteen great kingdoms, 84,000 cities, eight kings, and four Sons of Heaven. To the east is the Son of Heaven of the Jin Kingdom, where the population is flourishing; to the south is the Son of Heaven of the Kingdom of India (Tianzhu), where the land has many celebrated elephants; to the west is the Son of Heaven of the Kingdom of Daqin, where the land abounds in gold, jade, and bi discs; to the north is the Son of Heaven of the Yuezhi Kingdom, where the land produces fine horses. Within the 84,000 cities, there are 6,400 races of people, 10,000 kinds of languages, and 560,000,000,000 settlements. There are 6,400 kinds of fish, 4,500 kinds of birds, 2,400 kinds of beasts, 10,000 kinds of trees, 8,000 kinds of grasses, 740 kinds of medicinal herbs, 43 kinds of mixed fragrances, 121 kinds of gems, and seven kinds of standard gems.

3.7

In the sea, there are 2,500 kingdoms: 180 kingdoms eat the five grains, and 2,320 kingdoms eat fish and turtles. There are five kings, each ruling over five hundred cities. The first king is named Śrī; the country wholly serves the Buddha and does not serve heterodoxies. The second king is named Kāla; the land produces the seven treasures. The third king is named Pula; the land produces forty-three kinds of fragrances and white vaiḍūrya. The fourth king is named Jaya; the land produces long pepper and black pepper. The fifth king is named Napo; the land produces white pearls and seven-colored vaiḍūrya. The people of the five great kingdom cities are mostly dark, short, and small, situated 650,000 li apart. Beyond this, there is only sea water and no human inhabitants, 1,400,000 li from the Iron Ring Mountains. Among them, the solitary place of eight gomas where people are killed lies 80,010 li east of Śrāvastī; the place transformed by the Buddha is also one place.

3.8

The kingdom of Kuśinagara is 1,000 li southeast of Kapilavastu. The kingdom of Rājagṛha is 2,200 li southeast of Kapilavastu. The place where the Buddha attained the Way is 200 li southeast of the city of Rājagṛha.

3.9

The kingdom of Vaiśālī is 1,800 li east of Kapilavastu. The kingdom of the Mango Maiden is three li south of the city of Vaiśālī, west of the road. The kingdom of Kauśāmbī is 1,200 li southwest of Kapilavastu. The kingdom of Campā is 1,280 li east of Kapilavastu. The kingdom of Nanda is 3,200 li east of Kapilavastu.

3.10

The kingdom of Śrāvastī is 500 li west of Kapilavastu.

3.11

The kingdom of Vārāṇasī is 960 li west of Kapilavastu. The place where the Buddha turned the wheel of the Dharma is 20 li north of the kingdom of Vārāṇasī; the tree is named Pure Fragrance, which is where Māra was subdued.

3.12

The kingdom of Vārāṇasī is 1,400 li south of the kingdom of Śrāvastī, with the Gaṅgā River flowing southeast between them.

3.13

Mount Gṛdhrakūṭa has five hundred peaks; the Buddha recited sūtras on the central peak. The kingdom of Rājagṛha lies below the central peak. (Drawn from the Shi'er you jing)

3.14

Question: "Cities such as Śrāvastī, Kapilavastu, and Vārāṇasī all contain royal abodes of various kings. Why is this city alone called Royal Abode (Rājagṛha)?"

Answer: Some say that this king of Magadha had a son with one head, two faces, and four arms. The people of the time considered him inauspicious. The king tore apart his body and head and abandoned him in the wilderness. A rākṣasī named Līlā reassembled his body and nursed him. Later, when he grew to adulthood, through his strength he annexed various kingdoms, took eighteen thousand kings, and placed them in the midst of these five mountains, ruling over Jambudvīpa with great power and might. Because of this, these mountains were named the City of Royal Abodes (Rājagṛha).

Furthermore, some say that fires frequently broke out in the city where the king of Magadha formerly dwelt: as soon as it was burned it was rebuilt, and this happened seven times. The people of the realm were exhausted by the forced labor. The king assembled all the wise men and asked the reason for this. Some said, "You ought to change your location." The king saw that these five mountains encircled the area like a city wall, and he immediately built a palace in their midst and dwelt there. Therefore it was named the City of Royal Abodes.

Furthermore, in ancient times, this realm had a king named Vasu. Weary of the world, he renounced the household life to learn to be a ṛṣi. At that time, householder brāhmaṇas and various renounced ṛṣis were engaged in debate. The householder brāhmaṇas said, "In sacrifices to heaven, one ought to kill living beings and eat meat." The renounced ṛṣis said, "One ought not." They argued back and forth. The renounced brāhmaṇas said, "Here there is a great king who has renounced the household to become a ṛṣi; do you believe him or not?"

The householder brāhmaṇas said [they agreed, and] the renounced ṛṣis said, "We take this man as our witness; we shall ask him on a later day."

The householder brāhmaṇas went first to Vasu's dwelling and said to the ṛṣi Vasu, "In tomorrow's debate, you must assist us."

[The next day] the renounced ṛṣis asked, "In sacrifices to heaven, ought one to kill living beings and eat meat, or not?"

The ṛṣi Vasu said, "One ought to kill living beings and eat meat. Because these living beings die within a sacrifice to heaven, they attain rebirth in heaven."

The renounced ṛṣis said, "You are greatly mistaken! You tell a great lie!" They immediately spat upon him and said, "Perish, sinner!"

At that moment, the ṛṣi Vasu sank into the earth up to his ankles. This was the initial opening of the gate of great sin. The renounced ṛṣis said, "You must speak truthfully! If you persist in lying, your body will sink entirely into the earth."

Vasu said, "I know that killing sheep and eating meat for the sake of heaven incurs no sin." Thereupon he sank up to his knees, and in this manner gradually sank to his waist and to his neck.

The renounced ṛṣis said, "You are now receiving the visible retribution in this present life for your false speech. If you speak truthfully, even though you have entered beneath the earth, I can pull you out and cause you to be freed from sin."

Vasu reflected: "I am an honored and exalted person; I ought not to speak with two tongues. Furthermore, in the laws of the four Vedas, the rites of sacrifice to heaven are praised. Why should the death of me alone be worth calculating?" With single-minded resolve he said, "In sacrifices to heaven, killing living beings and eating meat incurs no sin!" Thereupon his entire body plunged into the earth.

From that time onwards, the method of the ṛṣi Vasu was constantly used: when killing a sheep in sacrifices to heaven, at the moment of bringing down the knife they say, "Vasu kills you."

Vasu's son was named Bṛhadratha. He succeeded to the throne as king, and he too was weary of worldly ways, yet he was unable to renounce the household. He thought: "My father renounced the household and entered the earth alive. If I govern the realm, I will again commit great sins. How should I conduct myself now?"

At that time, a voice in the air said, "If, while traveling, you see a rare and wondrous place, you should build a dwelling in its midst and reside there."

Before long, the king went out hunting and saw a deer running as swift as the wind. The king then pursued it, and none of the hundred officials or attendants could keep pace with him. Ahead, he saw five mountains encircling [a valley], precipitous and solid. The ground was adorned, with celestial flowers and fragrances, and celestial music could be heard. "This place is rare and never before seen. Right now, I should build a dwelling in its midst and reside here." He immediately abandoned his original city and dwelt in the midst of these mountains. From then on, successive generations dwelt there, and therefore it was named the City of Royal Abodes (Rājagṛha). (From the third fascicle of the Da zhidu lun)

3.15

Monasteries, 2

3.16

Circumstances of the Bamboo Grove built by Kalandaka, 1
Circumstances of Anāthapiṇḍada's Park built by Sudatta, 2

3.17

1. The Elder Kalandaka's Donation of a Monastery to the Buddha

3.18

There was an eminent and wealthy elder named Kalandaka. Regretting that he had donated his grove to the Nirgranthas so that he could not present it to the Buddha and the Saṅgha, he could not rest peacefully on his mat. There was a great demon general named Pañcika who, receiving the Buddha's spiritual intent, immediately summoned yakṣas to drive out the Nirgranthas, [declaring:] "The shameless naked ones should not remain here!"

The demon troops obeyed the order, beating the Nirgranthas and dragging away their utensils. The Nirgranthas fled in terror, saying, "What wicked people are these, to act with such violence?"

The demon leaders replied, "The elder Kalandaka intends to take the Bamboo Grove to make a monastery for the Buddha. The great demon general Pañcika has sent us only to drive you away!"

The next day, the Nirgranthas together reproached the elder. The elder was delighted in his heart: "My wish is fulfilled!" He replied to the Nirgranthas, "These spirits and deities are fierce and full of wrath; I fear they will certainly do you harm. It would be better to leave and seek another place of safety." Filled with resentment, the Nirgranthas all departed that very day.

The elder constructed a monastery: the monks' chambers, seats, and various adornments were all completed. He went beneath the tree to invite the Buddha and the Saṅgha. The Multitude's Benefactor accepted the donation, stayed there, and delivered living beings, and there was no one who did not rejoice. (From the upper fascicle of the Zhong benqi jing)

3.19

2. Sudatta Purchases a Grove to Establish a Monastery

3.20

Sudatta addressed the Buddha, saying, “The people in the city of Śrāvastī mostly believe in false views. Out of the Tathāgata’s great compassion, I pray only that you graciously condescend to come to the city of Śrāvastī.” The Buddha said, “There is no monastery there; how could I go?” Sudatta said, “Your disciple will manage the construction; I pray you grant permission.” The Bhagavat remained silent. [Sudatta said,] “I pray you dispatch Śāriputra to instruct and measure the layout.” [The Buddha] then ordered them to go together. They surveyed everywhere, but there was no pleasing place; only Prince Jeta’s park had ground that was level and even, its trees lush and verdant, and its distance neither too far nor too near. Sudatta reported this to the prince. The prince laughed and said, “I intend to use it for amusement.” [Sudatta] earnestly besought him repeatedly. The prince said, “If you can cover the ground with yellow gold so that no space is left empty between, I will give it to you.” Sudatta said, “Agreed; I shall strictly comply with that price.” Prince Jeta said, “I was only joking.” Sudatta said, “A prince ought not speak falsely.” They then went to litigation. At that time, a deity from the Śuddhāvāsa heaven transformed into a man and descended to arbitrate, saying, “The law of princes does not allow false speech. Since the price was already agreed upon, you should not regret it midway.” He thereupon adjudicated that it be given to him. [Sudatta] then sent men and elephants bearing gold out [to the park]. Within the eighty qing of land, it was about to be filled in an instant, with only a small area of ground remaining (the Saṃyuktāgama says five hundred paces). Sudatta pondered which treasury had enough gold. Jeta asked, “Do you think it too expensive and wish to stop?” He answered, “No.” Jeta thought to himself, “The Buddha must possess great virtue to make this man hold treasure so lightly in this manner.” He then instructed and told Sudatta, “The ground of the park belongs to you; the grove of trees belongs to me. I will offer it to the Buddha myself.” (A sūtra says: “I myself shall build a gatehouse for the Buddha, constantly letting the Tathāgata walk back and forth through it.”) Work was then begun. When the six masters heard of this, they went and addressed the king, “The elder Sudatta has bought Jeta’s park, wishing to erect a monastery for Gautama. Permit our followers to compete in magical arts with them. If the śramaṇa wins, then permit the erection; if he is inferior, it may not be erected.” The king summoned Sudatta and questioned him, saying, “Now these six masters say: ‘You bought the park wishing to erect a monastery for Gautama; we ask to compete in arts with the śramaṇa’s disciples. If they win, permit the monastery to be built; if they are inferior, it may not be erected.’” Sudatta returned home wearing soiled clothes, sorrowful and unhappy. The next day, when the time arrived, Śāriputra put on his robe, took his bowl, and went to Sudatta’s house. He then asked him, “Why are you unhappy?” Sudatta answered fully, “These six masters have been renouncers for a long time; their devotion is seasoned and no one can equal the arts they have learned. May I now know whether your arts can compete with them?” Śāriputra said, “Even if these six masters’ followers filled Jambudvīpa, as numerous as a bamboo grove, they could not move a single hair on my foot. Whatever they wish to compete in, let them do as they please.” Sudatta rejoiced, changed into fresh clothes, bathed in perfumed water, and so on. He went at once to inform the king, “I have asked him; let them do as they please.” The king told the six masters, “I now permit you to compete in arts with the śramaṇa.” The six masters proclaimed to the people of the country, “Seven days from now, we will compete in arts with the śramaṇa outside the city.” In the country of Śrāvastī there were 1.8 billion people. According to the law of that country at the time, drums were struck to assemble the multitude: if the bronze drum was struck, eight hundred million gathered; if the silver drum was beaten, 1.4 billion gathered; if the gold drum was sounded, everyone gathered. When the seven-day period was complete, they went to a flat and broad place and struck the gold drum; everyone gathered completely. The followers of the six masters numbered three hundred million. At that time, the people arranged high seats for the king and his six masters. Then Sudatta arranged a high seat for Śāriputra. At that time, Śāriputra sat under a tree and entered various samādhis. He then thought, “The great assembly here has practiced false views for a long time, arrogant and conceited, treating all living beings as mere straw. With what virtue should I subdue them?” Having reflected thus, he made a vow: “If I have shown filial affection to my parents and revered śramaṇas and brāhmaṇas over countless kalpas, then when I first enter the assembly, the entire multitude will pay homage to me.” Seeing that the assembly had already gathered while Śāriputra alone had not yet arrived, the six masters addressed the king, “Gautama’s disciple knows that he lacks arts; now that the assembly has gathered, he is frightened and will not come.” The king told Sudatta, “The time for the competition has arrived; the Buddha’s disciple should come to debate.” Then Sudatta went to Śāriputra’s place, knelt on both knees, and said, “O Virtuous One, the great assembly has gathered; please come to the meeting.” Then Śāriputra arose from samādhi, adjusted his robes, placed his niṣīdāna on his left shoulder, and walked with slow, dignified steps like a lion king toward the great assembly. At that time, the multitude and the six masters suddenly stood up like grass bending before the wind, paying homage unconsciously. Then Śāriputra ascended the seat arranged by Sudatta. Among the disciples of the six masters was one named Raudrākṣa, who was skilled in illusionist arts. Before the great assembly, he chanted a spell and created a tree. It naturally grew broad, overshadowing the assembly, with dense branches and foliage, and diverse flowers and fruits. Everyone said, “This transformation was made by Raudrākṣa.” Then Śāriputra, using supernatural power, produced a vairambha wind, which blew up the tree’s roots, threw it to the ground, and pulverized it into fine dust. Everyone said that Śāriputra was victorious. [Raudrākṣa] again chanted a spell to create a pond, all four sides of which were adorned with the seven treasures, and various flowers grew in the pond’s water. Śāriputra again magically created a great six-tusked white elephant; on each tusk were seven lotus flowers, and on each flower were seven jade maidens. The elephant walked slowly to the edge of the pond and drank up all its water, so that the pond vanished immediately. [Raudrākṣa] again created a mountain adorned with the seven treasures, with numerous ponds, trees, flowers, and fruits flourishing luxuriantly. Śāriputra again magically created a vajra-wielding warrior, who pointed at it from afar with a vajra club; the mountain was instantly destroyed without anything remaining. [Raudrākṣa] again created a dragon with ten heads, which rained down various treasures in the sky, with thunder and lightning shaking the earth, startling the great assembly. Śāriputra again magically created a garuḍa king, who tore it apart and devoured it. [Raudrākṣa] again created an ox, tall, large, fat, sturdy, and powerful, with thick legs and sharp horns, pawing the earth, bellowing loudly, and charging forward furiously. Śāriputra again magically created a lion, who ripped it apart and ate it. [Raudrākṣa] again transformed his body into a yakṣa demon, towering in form, with fire burning atop its head, eyes red like blood, four long and sharp tusks, and fire bursting from its mouth and eyes, leaping and bounding forth. At that time, Śāriputra transformed his own body into King Vaiśravaṇa. The yakṣa was terrified and wanted to retreat, but fire arose on all four sides, leaving him no way out; only beside Śāriputra was it cool and devoid of fire. He immediately submitted, casting his five limbs to the ground and begging for mercy to spare his life; once the sense of humiliation arose in his mind, the fire went out. Everyone cried out, “Śāriputra is victorious! Raudrākṣa is inferior!” Then Śāriputra ascended into the air, manifested the four postures, and performed the eighteen transformations. Having performed these transformations, he withdrew his supernatural power and sat upon his original seat. Seeing his supernatural power, the assembly at that time all rejoiced. Then Śāriputra expounded the Dharma for them; following their meritorious practices, each attained the fruits of the path. The three hundred million disciples of the six masters renounced the household life and studied the path under Śāriputra. The elder Sudatta went with Śāriputra to mark out the monastery, holding the end of a measuring cord in his hand. Then Śāriputra smiled joyfully. Sudatta asked, “Virtuous One, why are you smiling?” He answered, “You have only just begun to prepare the ground here, yet your palaces in the six heavens of the desire realm are already accomplished.” He then lent him the eye of the path, and Sudatta saw them all. He asked Śāriputra, “Among these six heavens of the desire realm, which place is the most delightful?” Śāriputra said, “In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva in his final lifetime who comes to be born there, and the teaching of the Dharma never ceases.” Sudatta said, “I shall be born precisely in the fourth heaven.” As soon as he uttered these words, the other palaces vanished. He grasped the cord again. Then Śāriputra had a sad and sorrowful expression. [Sudatta] immediately asked the Venerable One, “Why do you look sorrowful?” He answered, “Do you see these ants on the ground? Under the past Buddha Vipaśyin, you also built a monastery for that Bhagavat on this ground, yet these ants were already born here. Even up to the time of Kāśyapa Buddha, it was likewise. For ninety-one kalpas they have received the same kind of body.” They erected the monastery, making cells for the Buddha, using fine sandalwood as scented plaster. There were one thousand two hundred separate living quarters. In all, ghaṇṭās were struck separately in one hundred and twenty places. When it was finished, he addressed the king, “I pray only that the Great King dispatch an envoy to invite the Buddha.” The king immediately dispatched an envoy to Rājagṛha to invite the Buddha and the saṅgha: “We pray only that the Bhagavat graciously come to Śrāvastī.” Surrounded before and behind by the fourfold assembly, emitting a great light and shaking heaven and earth, the Buddha arrived in the country of Śrāvastī. Wherever there were inns along the way, he stayed in them, delivering boundless numbers of people along the road. Gradually approaching the outskirts of Śrāvastī, all gathered in a great crowd holding various offerings to welcome the Bhagavat. When the Bhagavat arrived in the country, he emitted a great light that illuminated the trichiliocosm. He pressed his toe to the ground, and the earth shook. The musical instruments in the city sounded on their own without being beaten. The blind saw, the deaf heard, the mute spoke, the hunchbacked straightened, and the paralyzed and crippled all became whole. All the people, men and women, young and old, witnessed these auspicious omens, leaped with joy, and came to the Buddha’s place. All 1.8 billion people gathered together. At that time, the Bhagavat prescribed medicine according to the illness, expounding the wondrous Dharma for them, and each attained the fruits of the path. (From the tenth fascicle of the Sūtra of the Wise and the Foolish; the Saṃyuktāgama, Mahāparinirvāṇa Sūtra, Madhyama-itivṛttaka, and various vinayas are mostly similar.)

3.21

Mountains 3

3.22

1. The Jewelled Mountain of Kunlun, Dwelt in by Five Hundred Arhats
2. The Ten Great Mountain Kings
3. The Eight Causes of Earthquakes

3.23

1. The Jewelled Mountain of Kunlun, Dwelt in by Five Hundred Arhats

3.24

Mount Kunlun is the center of the continent of Jambudvīpa. The mountain consists entirely of jeweled stone. Surrounding it are five hundred caves, all of yellow gold, where five hundred arhats constantly dwell. The great Anavatapta spring surrounds the outside of the mountain. Within the mountain is flat land, with a river in its midst. On the banks of the river are four golden animal heads, from whose mouths water flows forth; each encircles once, returns to its respective cardinal direction, and pours into the four seas. That which flows from the elephant’s mouth is the Yellow River. The spring is twenty-five yojanas on each side and twenty-one li deep. Within the spring is a golden terrace, one yojana square. Atop the terrace is a golden lotus flower with stems made of the seven treasures. On the fifteenth day of each month, the Tathāgata, leading five hundred arhats, constantly expounds the precepts therein. (From the upper fascicle of the Xingqixing jing.)

3.25

2. The Ten Great Mountains of Jambudvīpa

3.26

On the great earth there are ten great mountain kings: first, the Snow Mountain King; second, the Gandhamādana Mountain King; third, the Khadiraka Mountain King; fourth, the Ṛṣi Mountain King; fifth, the Yugaṃdhara Mountain King; sixth, the Aśvakarṇa Mountain King; seventh, the Nemindhara Mountain King; eighth, the Cakravaḍa Mountain King; ninth, the Pūrvaprājña Mountain King; and tenth, the Sumeru Mountain King. (From the twenty-second fascicle of the Avataṃsaka Sūtra.)

3.27

3. The Eight Causes of Great Earthquakes

3.28

While staying in Śrāvastī, the Buddha addressed the monks: “There are eight causes and conditions for a great earthquake. This earth is sixty-eight thousand yojanas deep and is supported by water. The water rests on space. At times, the wind of space moves and the water also moves; when the water moves, the earth then greatly shakes. This is the first quake. If a monk attains supernatural powers and does whatever he wishes at will, looking upon the earth as his palm, he can make the earth greatly shake. This is the second quake. If gods possess great supernatural powers and great majestic power, they can make the earth shake. This is the third quake. When a bodhisattva in the Tuṣita heaven is about to descend his spirit to take birth, the earth shakes at that time. This is the fourth quake. When a bodhisattva consciously enters his mother’s womb, the earth greatly shakes. This is the fifth quake. When a bodhisattva knows that the ten months are complete and he is about to emerge from his mother’s womb, the earth greatly shakes. This is the sixth quake. When a bodhisattva leaves the household life, sits at the site of enlightenment, subdues Māra’s adversaries, and finally attains complete enlightenment, the earth greatly shakes. This is the seventh quake. When the Tathāgata enters parinirvāṇa in the realm of nirvāṇa without remainder, this is the eighth quake.” (From the twenty-fourth fascicle of the Ekottarika Āgama.)

3.29

Trees 4

3.30

1. The Trees of the Land of Thousand Lights Produce the Sound of the Dharma
2. The Divine Medicinal Tree
3. The Great Medicinal Tree
4. The Great Tree with Five Faces Benefiting Beings
5. The Incense from the Treasury of the Great Elephant
6. Ox-head Candana
7. The Tree South of Sumeru
8. The Poisonous Tree

3.31

1. The Trees of the Land of Thousand Lights Produce the Sound of the Dharma

3.32

In the past there was a Buddha named Lion's Roar Drum-Sound King. His land was named Thousand Lights. Trees made of the seven jewels produced the sounds of such dharmas as emptiness, signlessness, wishlessness, unarisenness, non-existence, and non-apprehension of characteristics (from the *Sūtra on the Inactivity of All Dharmas*).

3.33

2. The Divine Medicinal Tree

3.34

There is a divine medicinal tree named Madhūka [?], which governs the suppression of poisons. The myriad poisons under heaven cannot run rampant. There was a great divine serpent whose body was one hundred and twenty zhang long. As the serpent crawled searching for food, there was a black-headed insect whose body was five zhang long. Crawling along the path, the insect met with the serpent. Just as the serpent was about to raise its head to snap the great insect in two, it smelled the medicinal fragrance and curled its head, wishing to flee. The serpent's body wrapped around the medicinal tree, and its body immediately broke in two, splitting into two segments. The head half remained alive and fled; the tail then rotted with a foul stench. When all poisons smelled the foul stench of this serpent, their evil and poisonous vapors were all extinguished (from the lower fascicle of the *Sūtra on Wholesome Faith*).

3.35

3. The Great Medicinal Tree

3.36

At the peak of the Snowy Mountains there is a king of medicinal trees named Neither-Born-from-Roots-nor-Not-Born-from-Roots. It is six million eight hundred thousand yojanas in breadth and extent, and below it reaches down to the limit of the adamantine realm. When this tree produces roots, all the roots of the trees of Jambudvīpa are born. When it produces trunks, and when it produces branches, leaves, flowers, and fruits, all the trees of Jambudvīpa likewise produce branches, leaves, flowers, and fruits. The roots of this tree can produce trunks, and the trunks can produce roots; therefore it is named Neither-Born-from-Roots-nor-Not-Born-from-Roots. It can grow in all places, only excepting the deep pits of the hells and within the water wheel, where it cannot grow (from the thirtieth fascicle of the *Avataṃsaka-sūtra*).

3.37

4. The Great Tree with Five Faces Benefiting Beings

3.38

Long ago, there was a king named Wulie. In his country there was a tree named Xiubotihuan. Its circumference was five hundred and sixty li; the roots below had a perimeter of eight hundred and forty li; its height was four thousand li; and its branches spread out around for two thousand li. The tree bore five kinds of fruit, and the path had five faces. At the first face, the king and the singing girls of the palace ate its fruit together. At the second face, the great ministers and the hundred officials ate it together. At the third face, the common people ate it together. At the fourth face, the śramaṇas and practitioners of the Way ate it together. At the fifth face, flying birds, insects, and beasts ate it together. The fruits were all the size of a two-dou vessel, and their taste was like honey. There was no guard over the tree, yet the portions of fruit were not encroached upon by one another. At that time people all had a lifespan of eighty-four thousand years. The people of that time had nine kinds of illness: first, cold; second, heat; third, hunger; fourth, thirst; fifth, defecation; sixth, urination; seventh, sensual desire; eighth, eating too much; ninth, old age. Women were five hundred years old before they married (from the *Sūtra of Ānanda's Recollection*).

3.39

5. The Incense from the Treasury of the Great Elephant

3.40

Among human beings there is an incense named Treasury of the Great Elephant, produced on account of dragons fighting. If one pellet is burned, it gives rise to a great light and fine clouds cover above, tasting like nectar. For seven days and seven nights, a rain of fragrant water falls. If it touches one's body, the body turns golden. If it touches clothing, palaces, or pavilions, they likewise all turn golden. If any sentient beings catch scent of this incense, for seven days and seven nights they are joyful and glad; all their illnesses are extinguished without any untimely or violent death; they leave far behind any mind of fear, harm, or danger, and focus exclusively on great loving-kindness, universally mindful of sentient beings. I know them and preach the Dharma for them, causing immeasurable sentient beings to attain non-retrogression (from the forty-second fascicle of the *Avataṃsaka-sūtra*).

3.41

6. Ox-Head Candana Incense

3.42

Ox-head candana incense is born from the Mount Free from Defilement. If one smears it on the body, fire cannot burn it (from the forty-second fascicle of the *Avataṃsaka-sūtra*).

3.43

7. The Tree South of Sumeru

3.44

South of Mount Sumeru there is a great tree four thousand li high. The pakṣa birds constantly roost upon it, and the tree is always motionless. There was a small bird, shaped like a quail, which came to stay upon it, and the tree immediately shook and trembled. The pakṣa asked the tree deity: “You have no sense! My body is heavy and large, yet you are naturally motionless; but when a small bird comes, you shake and tremble instead?” The deity said: “Although this bird is small, it has eaten an adamantine stone from the ocean bottom. As for the adamantine stone, wherever it falls, nothing fails to be shattered and scattered. Therefore, I am greatly terrified and cannot rest secure” (from the seventh fascicle of the *Ten Fascicle Parables Sūtra*).

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8. The Poisonous Tree

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In the kingdom of Śrāvastī there was a royal park where a poisonous tree grew. When men and women strolled about and rested beneath it, some suffered headaches as if their heads would split, some suffered pain in their waists and spines, and some died beneath the tree. The park keeper took an axe with a long handle over a zhang in length and chopped it down from afar. Before ten days had passed, it grew back as before. This happened many times; its branches and leaves grew back afterward, becoming as full and round as before. The marvel among trees was such that none who saw it failed to rejoice; unaware of the danger, they all came and met with this fate. The park keeper's kin and relatives, coveting the pleasure of the tree's shade, all lost their lives. The park keeper was left alone; day and night he grieved and worried, crying out in sorrow as he walked about. Someone asked about it, and a wise man told him: “You must exhaust its roots.” Just as he was about to dig up the roots, he was terrified that he would certainly die. Thinking further, he left home to train in the Way. The Buddha said:

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“If one fells a tree without destroying its roots, / Though felled, it will still grow again; / If one fells craving without destroying its base, / Suffering will repeatedly arise again.”

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His mind awakened and he reproached himself, immediately attaining the first fruit (from the *Sūtra on Chopping the Poisonous Tree*).

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Rivers and Seas: Section 5

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1. The Four Great Rivers
2. The Five Great Rivers
3. The Eight Virtues of the Great Ocean

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1. The Four Great Rivers

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Furthermore, there are four great rivers that issue from Lake Anavatapta and flow toward the great ocean. The first is named Gaṅgā, the second is named Sindhu, the third is named Vakṣu, and the fourth is named Sītā. That Gaṅgā issues from the mouth of a golden elephant, circles the lake once, and flows toward the eastern ocean. That Sindhu issues from the mouth of a silver ox, circles the lake once, and flows toward the southern ocean. That Vakṣu issues from the mouth of a lapis lazuli horse, circles the lake once, and flows toward the western ocean. That Sītā issues from the mouth of a crystal lion, circles the lake once, and flows toward the northern ocean. Those four great rivers each have four rivers as their retinues—speaking only of the vast ones that have names. Yet those four rivers each have five hundred retinues, totaling two thousand rivers, which ultimately proceed to the great ocean (from the second fascicle of the *Vibhāṣā*).

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2. The Five Great Rivers

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The one flowing west is named Gaṅgā; the one flowing south is named Yamunā; those flowing east are two, one named Śarabhū and one named Aciravatī; the one flowing north is named Mahī. They all flow and pour into the ocean. Since the establishment of heaven and earth, rain has fallen and rivers have poured in, yet the water neither increases nor decreases. Casting off their former names, they merge into the water of the one ocean (from the *Sūtra on the Eight Virtues of the Ocean*).

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3. The Great Ocean Has Eight Virtues

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When the Buddha was wandering in the land of Aparājita, he would always expound the precepts for the śramaṇas on the fifteenth day, seated in meditation. The Buddha remained silent and did not speak. Ānanda said: “They are seated in meditation.” The Bhagavat then said: “Among the śramaṇas, there are those whose minds are corrupt and whose conduct is perverse; this is not something that such vile persons are able to uphold. The pure and the turbid are mutually opposed; I will not speak.” Maudgalyāyana entered samādhi, saw him with his vision, and immediately said to him: “Rise! This is not a place where you worldly persons should sit.” When he would not rise immediately, [Maudgalyāyana] pulled him by the arm to make him leave, saying: “You have no supreme virtue, and your mind harbours the six perversions. How dare you, with a body foul as a latrine, sit on the seat of heavenly fragrance? You are a discarded person, not a śramaṇa.” The Buddha told the śramaṇas: “Observe that great ocean; it has eight kinds of virtue. Its breadth is vast and boundless; its depth has an unfathomable bottom; as one enters, it gradually deepens without any obstacle in front. This is the first virtue. The tides do not exceed their time. This is the second virtue. The ocean contains myriad treasures, embracing everything; dead corpses, foul and rotten, the ocean will not tolerate. This is the third virtue. The ocean harbors all kinds of rarities, and nothing sought is unobtainable. This is the fourth virtue. Under all heaven there are five great rivers that flow into the ocean; they all cast off their former names and merge into the one ocean. This is the fifth virtue. The five rivers and myriad streams continually pour in with falling rain, yet the water in the ocean remains as before, never increasing or decreasing. This is the sixth virtue. In the ocean there are myriad fish whose bodies are towering: the first fish's body is four thousand li long; the second fish's body is eight thousand li long; the third fish's body is twelve thousand li long; the fourth fish's body is sixteen thousand li long; the fifth fish's body is twenty thousand li long; the sixth fish's body is twenty-four thousand li long; the seventh fish's body is twenty-eight thousand li long. This is the seventh virtue. The ocean water is uniformly salty, identical at the edges and in the middle. This is the eighth virtue” (from the *Sūtra on the Eight Virtues of the Ocean*).

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Precious Jewels: Section 6

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1. The Bright-Moon Mani Jewel
2. The Precious Jewels Produced from the Great Ocean
3. The Great Jewels of Radiance

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1. The Bright-Moon Mani Jewel

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The bright-moon maṇi jewel is mostly found in the brains of dragons. If sentient beings have merit, they obtain it spontaneously, just as in the hells implements for punishing guilt arise spontaneously. This jewel is also named the wish-fulfilling jewel; it constantly produces all precious objects, clothing, food, and drink according to one's desires. One who obtains this jewel cannot be harmed by poison or burned by fire. Alternatively, it is said that it was held by Śakra, and when he fought with the asuras, it shattered and fell onto Jambudvīpa. It is also said that when the Dharma of the relics of Buddhas of the distant past had completely perished, they transformed into this jewel to bring benefit (from the fifty-ninth fascicle of the *Mahāprajñāpāramitopadeśa*).

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2. The Precious Jewels Produced [from the Great Ocean]

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In the great ocean there are four precious jewels from which all treasures are produced. If not for these four jewels, all precious objects would gradually become exhausted. The lesser dragon deities are unable to see them; only the dragon king Sāgara secretly places them in a deep treasury of jewels. This deep treasury of jewels has four names: first, Accumulation of Myriad Jewels; second, Inexhaustible Jewel Treasury; third, Far-Blazing; fourth, Gathering of All Adornments (from the thirtieth fascicle of the *Avataṃsaka-sūtra*).

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3. The Great Jewels of Radiance

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Within the great ocean, there are four blazing great jewels of radiance: the first is named Great Jewel of Sun-Treasury Radiance; the second is named Great Jewel of Freedom-from-Drying Radiance; the third is named Great Jewel of Fire-Pearl Radiance; the fourth is named Great Jewel of Ultimate-Without-Remainder Radiance. If not for these four jewels in the great ocean, the four realms of the world, the Cakravāḍa iron mountains, and up to the sphere of neither-perception-nor-non-perception would all be flooded and submerged. The Sun-Treasury Radiance can transform the ocean water into curd; the Freedom-from-Drying Radiance can transform the ocean curd into clarified butter; the Fire-Pearl Radiance can set the ocean clarified butter on fire; the Ultimate-Without-Remainder Great Jewel of Radiance can burn the ocean clarified butter until it is completely exhausted without remainder (from the fortieth fascicle of the *Avataṃsaka-sūtra*).

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Differences in Humans' Milk Consumption, Form, and Lifespan: Section 7

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In Jambudvīpa, from the time a child is born onto the ground until the age of three, how much milk does it drink in its mother's embrace? Maitreya replied: “It drinks one hundred and eighty hu of milk, excluding the four parts consumed while in the mother's womb.” In Pūrvavideha, from the time a child is born onto the ground until the age of three, it drinks one thousand eight hundred hu of milk. In Aparagodānīya, from the time a child is born onto the ground until the age of three, it drinks eight hundred and eighty hu of milk. In Uttarakuru, when a child is born onto the ground, it sits by the roadside; passersby offer a finger for it to suckle, and in seven days it becomes an adult. In that land there is no milk. Sentient beings in the intermediate state inhale the wind. The lifespan of sentient beings in Jambudvīpa is one hundred years; the lifespan of sentient beings in Pūrvavideha is two hundred and fifty years; the lifespan of sentient beings in Aparagodānīya is five hundred years; the lifespan of human beings in Uttarakuru is one thousand years; the lifespan of sentient beings in the intermediate state is seven days. The faces of sentient beings in Jambudvīpa are wide above and narrow below; the faces of people in Pūrvavideha are round; the faces of people in Godānīya are narrow above and wide below; the faces of people in Uttarakuru are square; and the faces of sentient beings in the intermediate state resemble those of the Paranirmitavaśavartin devas (from the *Sūtra on Sentient Beings Yet to Realize the Three Realms*).

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2. Uttarakuru

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The continent of Northern Uttarakuru is four hundred thousand li in circumference, length, and breadth. There are various mountains; along both banks of its rivers grow various trees and various flowers. In the water are boats made of the four precious substances. There is a bathing pool named Nanda; its water is cool and soft, and the sand on its bed is entirely of gold. Around it are stairs made of the four precious substances: gold steps with silver railings, silver steps with gold railings, lapis lazuli steps with crystal railings, and crystal steps with lapis lazuli railings. There are various lotus flowers; if a flower is broken, its juice flows forth like milk, sweet-tasting like honey. Its light shines for forty li, and its fragrance can also be smelled for forty li. East of the pool is a river named Yimi; south of the pool is a river named Xiujie; west of the pool is a river named Datu; north of the pool is a river named Shanzhong. The waters of all these rivers have flowering trees made of the four precious substances. East of the pool is a park named Xianshang; its balustrades and rows of trees are also made of the four precious substances. The incense trees in the park produce various kinds of fragrances. There are clothing trees and jewel necklace trees, which produce various kinds of garments and necklaces. There are musical trees, which produce various kinds of music. The trees are seven li tall, or six li, five li, four li, three li, or two li tall. South of the pool is a garden observatory named Yuxian. West of the pool is a garden observatory named Luoyue. North of the pool is a garden observatory named Changyouhua. What the various trees produce, as well as their heights, are just like those of the eastern park. In this northern continent, the branches of the trees interlace over the roads; heavenly beings live atop them, men and women dwelling in separate places. There is pure non-glutinous rice, which grows naturally without being planted, possessing every flavor. When they wish to engage in sexual desire, the thought arises and they look at one another without speaking; the man then walks in front and the woman follows behind. Having arrived together at a garden observatory, they take pleasure with each other, whether for two or three days or up to seven days; when satisfied, they part without being bound to one another. When a woman becomes pregnant, she gives birth in seven or eight days. She takes the child and places it at the crossroads. If people come from the four directions, they give it a finger to suckle, which exudes milk to nourish it. After seven days have passed, through its own merit it naturally grows up, like a person of Jambudvīpa at the age of twenty or twenty-five. All around on four sides there is a water named Anavatapta. In the late night, clouds arise and rain down water of eight flavors, like food and drink for the people; the ground is as if smeared with oil, so that no dust or dirt arises. Grasses and trees are perpetual; their flowers and fruits are all fragrant. When it is hot as if with incense, chaotic winds blow and sweep the Xianshang garden observatory; then an eraṇḍa wind arises and blows down fallen flowers up to a person's knees. The people of this continent all enter the park to play and take pleasure together, unbound by any attachment. When people wish to eat, they take the pure non-glutinous rice and cook it beneath the light of a flaming jewel; when the rice is cooked, people from the four directions come and eat it as they please, and the food is never exhausted.

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There is a tree named Xiangdou; its branches interlace and join together above like a trellis. The people lodge and rest on it, men and women in separate places. The people's teeth and hair are dark violet-blue, [the hair] eight inches long. Their facial complexions are identical, and their heights are equal; all have a lifespan of a thousand years. When they die, they are reborn in the various heavens of the kāmadhātu; when their heavenly lifespans end, they are reborn into great and noble families in Jambudvīpa. When they evacuate their bowels and bladders, the earth cracks open to receive it, and once received, it closes up again. When they die, they are adorned with fine garments without any weeping; they are placed at the crossroads, and ucca birds lift them up and carry them beyond the northern continent. (Extracted from the first fascicle of the Loutan jing)

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Diverse Phenomena from the Sūtras and Vinaya, Fascicle Three

Linked texts (1)

經律異相 — Classical Chinese