法苑珠林 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

3.2

Chapter 2: The Tridhātu (The Remainder on the Devas)

According to the Saṃyuktābhidharmahṛdaya-śāstra, it says: 'Seven paramāṇus make one particle on Lake Anavatapta. That is the finest; the divine eye of the form [realm] can see it, and bodhisattvas and cakravartins are able to see it. Seven Anavatapta particles make one particle on copper. Seven copper particles make one particle on water. Seven water particles make one particle on a rabbit's hair. Seven rabbit-hair particles make one particle on a sheep's hair. Seven sheep-hair particles make one particle on an ox's hair. Seven ox-hair particles make one dust mote floating in sunbeams. Seven sunbeam motes make one nit. Seven nits make one louse. Seven lice make one barley grain. Seven barley grains make one finger-width (aṅgula). Twenty-four finger-widths make one forearm-length (hasta). Four forearm-lengths make one bow-length (dhanus). Five hundred bow-lengths away from a village make one krośa. Eight krośas are called one yojana.' Therefore the gāthā says:

3.5

'Seven motes make an Anavatapta [particle]; / seven Anavatapta [particles] make a copper particle; / water, rabbit, and ox hair particles / all arise from seven.'

3.6

Therefore, in the treatises, this krośa is precisely what is used to measure the bodies of the devas, from the bodies of the Cāturmahārājakāyika devas up to the bodies of the Akaniṣṭha devas. Thus the Vibhāṣā-śāstra states: 'The bodies of the Cāturmahārājakāyika devas are one-fourth of a krośa in height.' If one relies on the Saddharmasmṛtyupasthāna-sūtra, it states that the length of the bodies of all the devas in the four heavens is identical to that of their kings (the Abhidharma agrees). The bodies of the Trāyastriṃśa devas are half a krośa in height, and the body of Śakra is one krośa in height. The bodies of the Yāma devas are two-fourths of a krośa in height (if one asks why the body of Śakra is taller than that of the Yāma devas, it is as the sūtra states: because in the past he specifically cultivated the karma of reverence, he attained an exceptionally taller form). The bodies of the Tuṣita devas are one krośa in height, equal to that of Śakra. The bodies of the Nirmāṇarati devas are one krośa and one-fourth of a krośa in height. The bodies of the Paranirmitavaśavartin devas are one and a half krośas in height (such are the body measurements of the various devas of the desire realm).

3.7

Second, regarding the bodily measurements in the form realm: relying on what is stated in the Abhidharma treatises, the bodies of the Brahmapāriṣadya devas are half a yojana in height; the Brahmapurohita devas are one yojana in height; the Mahābrahmā devas are one and a half yojanas in height; the Parīttābha devas are two yojanas in height; the Apramāṇābha devas are four yojanas in height; the Ābhāsvara devas are eight yojanas in height; the Parīttaśubha devas are sixteen yojanas in height; the Apramāṇaśubha devas are thirty-two yojanas in height; the Śubhakṛtsna devas are sixty-four yojanas in height; the Puṇyaprasava devas are one hundred and twenty-five yojanas in height; the Anabhraka devas are two hundred and fifty yojanas in height; the Bṛhatphala devas are five hundred yojanas in height; the Asaṃjñisattva devas are also like this; the Avṛha devas are one thousand yojanas in height; the Atapa devas are two thousand yojanas in height; the Sudṛśa devas are four thousand yojanas in height; the Sudarśana devas are eight thousand yojanas in height; the Akaniṣṭha devas are sixteen thousand yojanas in height.

3.8

Third, the formless realm is shapeless and cannot be described (according to the Mahāyāna, it also has subtle form, but the sūtras and treatises omit it and do not speak of it).

3.9

Section 7: Measurements of Clothing

3.10

Question: What is the clothing of the various devas like? Answer: As the sūtras state, throughout the six heavens of the six desire realms, all wear celestial garments and fly about at will. Looking upon them, they resemble robes complete with radiant light and colour, incomparable to the silk fabrics of the worldly realm. Although the clothing of the devas of the form realm is called celestial garments, it is just like radiance, increasingly superior and subtle, beyond description. As the Qishi jing states: 'The devas of the Cāturmahārājakāyika are half a yojana tall; their garments are one yojana long, half a yojana wide, and weigh half a liang. The bodies of the Trāyastriṃśa devas are one yojana tall; their garments are two yojanas long, one yojana wide, and weigh half a liang. The bodies of the Yāma devas are two yojanas tall; their garments are four yojanas long and weigh one-fourth of a liang. The bodies of the Tuṣita devas are four yojanas tall; their garments are eight yojanas long, four yojanas wide, and weigh one-eighth of a liang. The bodies of the Nirmāṇarati devas are eight yojanas tall; their garments are sixteen yojanas long, eight yojanas wide, and weigh one-sixteenth of a liang. The bodies of the Paranirmitavaśavartin devas are sixteen yojanas tall; their garments are thirty-two yojanas long, sixteen yojanas wide, and weigh one-thirty-second of a liang. The devas of Māra's retinue are thirty-two yojanas tall; their garments are sixty-four yojanas long, thirty-two yojanas wide, and weigh one-sixty-fourth of a liang. From this level upwards, the height of the devas' bodies and the size of their garments are exactly equal without difference.' The Qishi jing states: 'The garments of the devas of the desire realm have diverse adornments that cannot be fully recounted. However, for the two heavens of Nirmāṇarati and Paranirmitavaśavartin, the garments they wear vary in size according to their minds; lightness and heaviness are also like this. The devas of the form realm do not wear clothes, yet it is no different from wearing them; although their heads have no chignon, it resembles a celestial crown; they have no male or female characteristics, their form being of one single kind.' The Dīrghāgama states: 'The garments of the Trāyastriṃśa devas weigh six zhu; the garments of the Yāma devas weigh three zhu; the garments of the Tuṣita devas weigh one and a half zhu; the garments of the Nirmāṇarati devas weigh one zhu; the garments of the Paranirmitavaśavartin devas weigh half a zhu.' The Nyāyānusāra states: 'When the hosts of devas of the form realm are first born, their bodily dimensions are fully complete just like clothing.'

3.11

Section 8: Lifespans

3.12

Relying on what is stated in the Abhidharma treatises: regarding the lifespans of the devas, fifty human years constitute one day and one night for the Cāturmahārājakāyika devas. Using this count of days, months, and years, the lifespan of the Cāturmahārājakāyika devas is five hundred years. Calculated in human days, months, and years, this is nine million years, which is precisely one day and one night in the Saṃjīva Hell. With such a count of days, months, and years, the lifespan in the Saṃjīva Hell is five hundred years. Calculating one hundred human years as one day and one night for the Trāyastriṃśa devas, with such a count of days, months, and years, the lifespan of the Trāyastriṃśa devas is one thousand years. Calculated in human years, this is thirty-six million years, which is precisely one day and one night in the Kālasūtra Great Hell. With such a count of days, months, and years, the lifespan in the Kālasūtra Hell is one thousand years. Calculating two hundred human years as one day and one night for the Yāma devas, with such a count of days, months, and years, the lifespan of the Yāma devas is two thousand years. Calculated in human years, this is one hundred and forty-four million years, which is precisely one day and one night in the Saṃghāta Great Hell. With such a count of days, months, and years, the lifespan in the Saṃghāta Great Hell is two thousand years. Calculating four hundred human years as one day and one night for the Tuṣita devas, with such a count of days, months, and years, the lifespan of the Tuṣita devas is four thousand years. Calculated in human years, this is five hundred and seventy-six million years, which is precisely one day and one night in the Raurava Hell. With such a count of days, months, and years, the lifespan in the Raurava Hell is four thousand years. Calculating eight hundred human years as one day and one night for the Nirmāṇarati devas, with such a count of days, months, and years, the lifespan of the Nirmāṇarati devas is eight thousand years. Calculated in human years, this is two billion three hundred million years, which is precisely one day and one night in the Mahāraurava Hell. With such a count of days, months, and years, the lifespan in the Mahāraurava Hell is eight thousand years. Calculating one thousand six hundred human years as one day and one night for the Paranirmitavaśavartin devas, with such a count of days, months, and years, the lifespan of the Paranirmitavaśavartin devas is sixteen thousand years. Calculated in human years, this is nine billion two hundred and sixteen million years, which is precisely one day and one night in the Tapana Great Hell. With such a count of days, months, and years, the lifespan in the Tapana Great Hell is sixteen thousand years. The lifespan in the Pratāpana Great Hell is calculated as half a kalpa; the lifespan in the Avīci Great Hell is one kalpa. The maximum lifespan in the animal realm is also one kalpa. As stated in the Bodhisattvabhūmi-śāstra, the maximum lifespan of nāgas, pretas, and the like is five hundred years.

3.13

Second, calculating the lifespans in the form realm: kalpas are used as the measure. First, the lifespan of the Brahmapāriṣadya devas is half a kalpa; the Brahmapurohita devas live for one kalpa; the Mahābrahmā devas live for one and a half kalpas; the Parīttābha devas live for four kalpas; the Ābhāsvara devas live for eight kalpas; the Parīttaśubha devas live for sixteen kalpas; the Apramāṇaśubha devas live for thirty-two kalpas; the Śubhakṛtsna devas live for sixty-four kalpas; the Puṇyaprasava devas live for one hundred and twenty-five kalpas; the Anabhraka devas live for two hundred and fifty kalpas; the Bṛhatphala devas live for five hundred kalpas; the Asaṃjñisattva devas are also like this; the Avṛha devas live for one thousand kalpas; the Atapa devas live for two thousand kalpas; the Sudṛśa devas live for four thousand kalpas; the Sudarśana devas live for eight thousand kalpas; the Akaniṣṭha devas live for sixteen thousand kalpas.

3.14

Third, calculating the lifespans of the devas in the formless realm: the devas of the Ākāśānantyāyatana live for twenty thousand kalpas; the devas of the Vijñānānantyāyatana live for forty thousand kalpas; the devas of the Ākiṃcanyāyatana live for sixty thousand kalpas; the devas of the Naivasaṃjñānāsaṃjñāyatana live for eighty thousand kalpas. In all three realms there is untimely death; only in Uttarakuru, for bodhisattvas in their final birth in Tuṣita Heaven, and in the Asaṃjñisattva heaven are lifespans fixed and untimely death is not spoken of; elsewhere there is untimely death. The Nyāyānusāra is also the same on this. However, humans of Uttarakuru possess the strongest power of merit among the human realm; with dull faculties and slight defilements, they have much pleasure and no fault of clinging; upon dying they are certain to be reborn above, the rest being as explained before.

3.15

Question: When this fire kalpa arises, it burns completely up to the First Dhyāna. Why then does the treatise say that the King of Mahābrahmā obtains a lifespan of one and a half kalpas? Answer: The statement "one and a half kalpas" is based on accumulating sixty antarakalpas to make one and a half kalpas; it is not based on a mahākalpa. If one speaks based on the mahākalpas of water, fire, and wind, that is still eighty antarakalpas combined to form one kalpa; among the antarakalpas there are twenty fewer, which does not contradict the meaning of his one-and-a-half-kalpa lifespan. How is this known to be so? In the old Kośa it is named "distinct kalpa"; in the Lokasthitābhidharma-śāstra it is named "small kalpa"; in the new Kośa and the new Vibhāṣā it is named "medium kalpa". These three names are different, but their reality is identical, and their duration of time is equal. As stated in the Āgamas: from a human lifespan of 84,000 years, diminishing by one [year] every century down to ten years, and then from ten years increasing again up to 84,000 years—one ascent and one descent, this span of time is named the measure of one medium kalpa (the "distinct" and "small" are also the same). If one relies on the Kośa: when the three calamities run their course from beginning to end for heaven and earth, only then is it named a mahākalpa. Any single calamity of water, fire, or wind must pass through eighty medium kalpas: one medium kalpa of destruction, one medium kalpa of formation, nineteen medium kalpas in which sentient beings progressively abide, twenty medium kalpas of proper abiding, and nineteen medium kalpas of progressive destruction and emptiness. This means that in one medium kalpa, whenever one of fire, water, or wind is encountered, the vessel world is destroyed; in nineteen medium kalpas, whenever famine, epidemic, or weapons are encountered, the world of sentient beings is destroyed. Because of this principle, the Abhidharma states: "This place is the last to abide, and this place is the first to become empty." That sentient beings are the last to abide refers to the lowest Avīci Hell. That this place is the first to become empty, and sentient beings are the first to abide, is variable: with respect to a fire kalpa, it is the First Dhyāna; with respect to a water kalpa, it is the Second Dhyāna; with respect to a wind kalpa, it is the Third Dhyāna. Discarding or taking this into account, within one mahākalpa there are those sixty medium kalpas, together with the twenty distinct kalpas in the empty kalpa, totaling eighty small kalpas to constitute one mahākalpa. Explaining the kalpas is like this; next is showing that there is no contradiction. Now, when it is said that the lifespan of the first heaven of the First Dhyāna, the Brahmapāriṣadya, is half a kalpa, one should know that it speaks based on half a kalpa—twenty medium kalpas—within that one distinct kalpa. That the second heaven, the Brahmapurohita, has a lifespan of one kalpa means that it speaks based on forty medium kalpas of that one distinct kalpa. That the third, Mahābrahmā, has a lifespan of one and a half kalpas: one should know that it is said based on sixty medium kalpas, which is one and a half distinct kalpas. Because of this meaning, they do not contradict one another. The First Dhyāna is like this. Above the Second Dhyāna, one should know that all are clarified in terms of their lifespans based on the mahākalpas of the three calamities, and not based on medium or distinct kalpas. In the Second Dhyāna: the first, the Parīttābha Heaven, has a lifespan of two kalpas; the second, the Apramāṇābha Heaven, has a lifespan of four kalpas; the third, the Ābhāsvara Heaven, has a lifespan of eight kalpas. If one asks, "Since the water calamity reaches up to the Second Dhyāna, why do the devas of the Ābhāsvara obtain a lifespan of eight mahākalpas?", one should know that only after seven fire calamities does a single water calamity arise, reaching up to the Second Dhyāna; thus the Ābhāsvara obtain a lifespan of eight mahākalpas. In the Third Dhyāna: the first, the Parīttaśubha Heaven, has a lifespan of sixteen kalpas; the second, the Apramāṇaśubha Heaven, has a lifespan of thirty-two kalpas; the third, the Śubhakṛtsna Heaven, has a lifespan of sixty-four kalpas. If one asks, "Since the wind calamity reaches up to the Third Dhyāna, why do the devas of the Śubhakṛtsna obtain a lifespan of sixty-four mahākalpas?", this too should be known: only after sixty-three rounds of water and fire calamities does a single wind calamity arise; therefore the Śubhakṛtsna obtain a lifespan of sixty-four kalpas. How is this known to be so? This is as stated in the Abhidharma: after seven fire kalpas arise successively, only then does one water calamity arise; when seven times seven, forty-nine fires arise in this manner, there are seven water calamities, which together make fifty-six kalpas; further, after these fifty-six kalpas, seven fire kalpas arise again; only after these seven fires does a single wind calamity arise, destroying up to the Third Dhyāna; combined with the preceding, this makes sixty-four kalpas. By this principle, the Śubhakṛtsna obtain a lifespan of sixty-four kalpas. Therefore that Abhidharma speaks this verse:

3.16

"Seven fires pass in succession, / and only then comes one water calamity; / seven times seven fires and seven waters, / then another seven fires, followed by wind."

3.17

Question: Since the lifespan of the Vijñānānantyāyatana among these four heavens doubles that of the Ākāśānantyāyatana, why do the latter two heavens not double the preceding ones? Answer: As stated in the Vibhāṣā, three treatise masters all explain this meaning. The first master says: in both the Ākāśa and Vijñāna realms, each has the immeasurable practice and other practices such as abandoning all bases; therefore, their lifespans double each other. Because the Ākāśānantyāyatana has the immeasurable practice, it obtains a lifespan of 10,000 kalpas; through other practices it further obtains a lifespan of 10,000 kalpas; therefore, together they make a lifespan of 20,000 kalpas. Because the Vijñānānantyāyatana has the immeasurable practice, it obtains a lifespan of 20,000 kalpas; through other practices it further obtains a lifespan of 20,000 kalpas; doubling the preceding, it thus obtains a lifespan of 40,000 kalpas. The higher stages have no further immeasurable practice, so the lifespans do not double. Such is the first explanation. The second master says: both the Ākāśa and Vijñāna realms each have the two kinds of practice of concentration and wisdom; therefore, their lifespans double each other. By concentration one obtains a lifespan of 10,000 kalpas, and by the practice of wisdom one further obtains a lifespan of 10,000 kalpas; therefore, together they make a lifespan of 20,000 kalpas. In the Vijñānānantyāyatana, the practice of concentration obtains a lifespan of 20,000 kalpas, and the practice of wisdom further obtains a lifespan of 20,000 kalpas; doubling the preceding, it thus obtains a lifespan of 40,000 kalpas. The upper two stages have only the practice of concentration and lack the practice of wisdom; therefore, their lifespans do not double again. Such is the second explanation. The third master says: the fixed retribution portion of lifespan in each of those four formless stages is merely 20,000 kalpas. Because of being free or not free from desire, the lifespans double or do not double. In the stage of the Ākāśānantyāyatana, because one has not yet freed oneself from the desire of one's own stage, there is only a lifespan of 20,000 kalpas. The 20,000 kalpas in the Vijñānānantyāyatana stage is its fixed lifespan; due to being free from the desire of the Ākāśānantyāyatana, it further obtains 20,000 kalpas; doubling the preceding, it thus obtains a lifespan of 40,000 kalpas. The 20,000 kalpas of the Ākiṃcanyāyatana is its fixed lifespan; due to being free from the desires of both the Ākāśa and Vijñāna stages, it further obtains 40,000 kalpas of lifespan. The 20,000 of the Naivasaṃjñānāsaṃjñā stage is its fixed lifespan; due to being free from the desires of the lower three stages, it further obtains a lifespan of 60,000 kalpas. By this principle, in the Naivasaṃjñānāsaṃjñā stage one obtains a lifespan of 80,000 kalpas. Such are the three explanations; the meaning is made clear herein.

3.18

Section 9: Abodes

3.19

Question: What is the meaning of the abodes of the various devas? Answer: As stated in the Vibhāṣā, although there are thirty-two heavens, their abodes comprise only twenty-eight tiers. Because the four formless [heavens] are entirely free from physical retribution, they have no separate places; they permeate the desire and form realms. Merely, as sentient beings of the desire and form realms accomplish the formless karma of the four immaterial states, they immediately receive the retribution of that formless realm wherever they die; hence there is no separate place, unlike the Mahāyāna teaching that there is form. As for the twenty-eight tiers: from the base of Mount Sumeru on the ground, ascending 4,000 yojanas above the earth, encircling the mountain for an extent of 10,000 yojanas, this is where the Shield-in-Hand (Karahatta) Devas abide. Ascending double that height again, encircling the mountain for 8,000 yojanas, is where the Garland-Bearer (Mālādhāra) Devas abide. Ascending double that height again, encircling the mountain for 4,000 yojanas, is where the Ever-Intoxicated (Sadāmatta) Devas abide. Ascending double that height again, encircling the mountain for 4,000 yojanas, is where the Devas of the Sun, Moon, and Stars abide. Ascending double that height again, encircling the mountain for 4,000 yojanas, is where the Cāturmahārājakāyika Devas abide (within this, because there are seven golden mountains, the cities and villages of the Four Heavenly Kings are all situated therein). Ascending again 40,000 yojanas to the summit of Mount Sumeru, which measures 40,000 yojanas in extent, therein is the City of Sudarśana, 10,000 yojanas in extent, with a thousand gates on each face; the Trāyastriṃśa Devas abide therein. Ascending 40,000 yojanas into the open sky from this mountain, there is a place like clouds formed of the seven jewels, resembling the great earth; this is where the Yāma Devas abide. Ascending double that height again, there is ground like clouds formed of the seven jewels; this is the Tuṣita Heaven. Ascending double that height again, there is ground like clouds formed of the seven jewels; this is the Nirmāṇarati Heaven. Ascending double that height again, there is ground like clouds formed of the seven jewels; this is the Paranirmitavaśavartin Heaven. In this manner, up to the Akaniṣṭha Heaven of the Form Realm, all have ground like clouds formed of the seven jewels, their distances doubling consecutively; it is not necessary to speak of them in detail. According to the Nyāyānusāra: The Trāyastriṃśa Heaven is on the summit of Mount Meru. The four sides of its summit are each twenty thousand [yojanas]; if calculated by circumference, it amounts to eighty thousand. Other masters say each side is eighty thousand, no different in measure from the four sides of the lower base. The four corners of the summit each have a peak, each 500 in height and breadth. There is a yakṣa spirit named Vajrapāṇi who abides therein, guarding the devas. In the center of the mountain summit is a palace named Sudarśana, two and a half thousand [yojanas] on each face, and ten thousand yojanas in circumference. The golden walls are one and a half yojanas high. Its ground is flat and level, also formed of genuine gold, adorned and decorated throughout with one hundred and one varied jewels. The touch of the ground is soft, like cotton; when stepped upon, it yields and rises with the foot. This is the great capital city of Śakra, King of the Gods. The city has a thousand gates, magnificent and stately in ornamentation; at each gate are five hundred blue-clad yakṣas, brave, handsome, and one yojana in height, each equipped with armor and weapons to guard the city gates. In the city there is the Vaijayanta Palace, fully adorned with various wonderful gems, surpassing celestial palaces, hence named Vaijayanta. It is 250 [yojanas] on each face and 1,000 yojanas in circumference. These are the delightful things in the city. Outside the city on its four sides, four parks serve as adornments, which are the places where the devas frolic together: first is the Chariot-Assembly Park (Caitraratha), where various chariots manifest according to the devas' meritorious power; second is the Harsh Park (Pāruṣyaka), where armor, weapons, and the like manifest as needed when the devas wish to battle; third is the Mixed Forest Park (Miśraka), where upon entering, whatever the devas enjoy is the same, together producing supreme joy; fourth is the Joyful Forest Park (Nandana), where the most wondrous sensual pleasures and diverse sights arrive together, so that viewing them brings no satiety. These four parks differ in their cardinal directions, each being 1,000 yojanas in circumference. In each there is a Wish-Fulfilling Pond, each 50 yojanas on a side, filled to the brim with water of eight virtues. As desired, the four parks are adorned with flowers, birds, and fragrant forests, the differences of their karmic fruit being inconceivable celestial merits. In the southwest corner outside the city is the great Hall of Good Dharma (Sudharmā), where the Trāyastriṃśa Devas gather at times to examine and debate the subjugation of the asuras and matters that are according to or contrary to the Dharma.

3.20

The Qishi jing says: The Buddha addressed the bhikṣus: “For what reason is the assembly hall of the devas called the Hall of Good Dharma (Sudharmā)? When the devas of the Trāyastriṃśa assemble and sit within it, they discuss only delicate and virtuous words, weighing and observing deep meanings, all being the superior, essential dharmas and true principles of the world; therefore the devas call it the Hall of Good Dharma. For what reason is it called the Pāruṣyaka Garden (in the language of the Sui, ‘Rough and Harsh’)? When the kings of the Trāyastriṃśa enter it, they sit upon two stone seats, the Worthy and the Well-Worthy, and speak only of the rough, evil, unwholesome, and playful words of the world; therefore it is called Pāruṣyaka. And for what reason is it called the Garden of Variegated Chariots (Citrāratha)? When the kings of the Trāyastriṃśa enter it, they sit upon two stone seats, the Variegated and the Well-Variegated, and discuss only words concerning the various variegated appearances of the world; therefore it is called the Garden of Variegated Chariots. And for what reason is it called the Mixed and Disordered Garden (Miśrakā)? On the eighth, fourteenth, and fifteenth days of the month, all the palace maidens from within their palaces enter this park, where they mingle and frolic with the hosts of the Trāyastriṃśa without hindrance, indulging in their pleasure, enjoying the five celestial desires replete with merits, wandering and experiencing delight; therefore the devas together call this park the Mixed and Disordered Garden. And for what reason does that heaven have a park called Joy (Nandana)? When the kings of the Trāyastriṃśa have entered it, they sit upon two stone seats, Joy and Well-Joyed, experiencing joy in their minds and further experiencing utmost bliss; therefore the devas together call that park Joy. And for what reason is it called the Pārijāta-kovidāra Tree? Beneath that tree there dwells a devaputra named Mada. Day and night he always enjoys the various merits of that heaven's five desires, fully gathered together, wandering, playing, and experiencing pleasure; therefore the devas subsequently call that tree the Pārijāta-kovidāra Tree.”

3.21

Section 10: Extent and Breadth

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Question: What is the extent and breadth of the heavens? Answer: As the Vibhāṣā-śāstra states: The summit of Mount Sumeru is eighty-four thousand yojanas in length and breadth on each side. The flat part within it that is habitable is only forty thousand yojanas. The Yāma Heaven is double the preceding forty thousand, its ground being eighty thousand yojanas in length and breadth. Proceeding in this manner up to the heaven of Paranirmitavaśavartin, each successive level doubles the previous one, its ground being six hundred and forty thousand yojanas in length and breadth. The extent of the grounds of the four dhyānas is unfixed; there are two explanations. The first explanation states: The first dhyāna is as extensive as a single four-continent world. The second dhyāna is like a minor chiliocosm. The third dhyāna is like a medium chiliocosm. The fourth dhyāna is as extensive as a great trichiliocosm. The second explanation states: The first dhyāna is like a minor chiliocosm. The second dhyāna is as extensive as a medium chiliocosm. The third dhyāna is as extensive as a great trichiliocosm. The ground of the fourth dhyāna is broad and boundless, its boundaries beyond description. (Evaluating this, the various masters consider the second explanation to be correct.) Question: If the first dhyāna is as extensive as a minor chiliocosm, up to the ground of the fourth dhyāna being boundless, we do not know whether above other great chiliocosms there is collectively a single first-dhyāna Brahmā Heaven up to collectively a single Akaniṣṭha Heaven, or whether above each individual four-continent world there is separately a first-dhyāna Brahmā Heaven up to separately an Akaniṣṭha Heaven? Answer: As the Loutan jing states, above each individual four-continent world there is separately [one of each], all being distinct. Thus it says that within a trichiliocosm there are one billion four-continent worlds, Sumerus, great oceans, Cakravāḍas, and Cāturmahārājakāyika Heavens, up to each stating one billion Akaniṣṭha Heavens. This text is quite clear; there is no need to raise doubts. Furthermore, as the Nyāyānusāra says: “Minor” has the meaning of inferior, because the superior are excluded; just as a dehorned ox, though small parts accumulate into another [whole], does not subsume the other. Question: Since above each individual four-continent world there is each up to an Akaniṣṭha Heaven, do these distinct places not obstruct one another? Answer: Although there are a billion of each dwelling together in one place, they do not impede one another. Just as beams of light mutually interpenetrate and pervade each other without obstruction, they too are like this, because their forms are subtle and exquisite. Therefore a sūtra says: When the devas of the rūpadhātu come down to hear the Dharma, sixty devas sit together on the tip of a single needle, yet they are not cramped and do not obstruct one another at all. Verifying with this text, what cause is there for doubt? (Therefore a metaphorical doctrinal explanation says: The first dhyāna is like a village, the second dhyāna is like a county, the third dhyāna is like a prefecture, and the fourth dhyāna is like a state.)

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Section 11: Adornments

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As the Mahāprajñāpāramitā-śāstra states: Mount Sumeru is 3,360,000 li high and made of four jewels: the eastern face is gold, the western face silver, the southern face vaiḍūrya, and the northern face crystal (sphaṭika). Encircling halfway around the mountain on four sides are the Yugaṃdhara mountains, each forty-two thousand yojanas high, where the Four Heavenly Kings each dwell on one mountain. The Dīrgha Āgama says: The northern face is made of celestial gold, shining its light over the northern direction; the western face is made of crystal, shining its light over the western direction; the eastern face is made of celestial silver, shining its light over the eastern direction; the southern face is made of celestial vaiḍūrya, shining its light over the southern direction. The Mahāprajñāpāramitā-śāstra states: The Four Heavenly Kings each dwell in their own city: the eastern city is named Superior Worthy, the southern city Good View (Sudarśana), the western city Cūḍā, and the northern city has three names: first, Terrible; second, Heavenly Reverence; and third, Assembly Refuge. Furthermore, the Dīrgha Āgama says: Pañcaśikha addressed the World-Honoured One, saying: “Once, when the devas of Trāyastriṃśa assembled in the Hall of Good Dharma for a discussion, the Four Heavenly Kings each took their proper seats according to their directions. The heavenly king Dhṛtarāṣṭra sat in the east facing west, with Śakra, Lord of the Gods, before him; the heavenly king Virūḍhaka sat in the south facing north, with Śakra before him; the heavenly king Virūpākṣa sat in the west facing east, with Śakra before him; and the heavenly king Vaiśravaṇa sat in the north facing south, with Śakra before him. When the Four Heavenly Kings had all taken their seats, only then did I sit.” Furthermore, the Lokasthitābhidharma-śāstra states: In the heaven of Trāyastriṃśa, the great city of Sudarśana is forty myriad [and] ten thousand yojanas in circumference, encircled by a wall of pure gold ten yojanas high. The battlements atop the wall are half a yojana high. The gates are two yojanas high, and their outer gates are one and a half yojanas high. Every ten yojanas there is a gate; on the four sides of the city there are a thousand gate towers. These city gates are made of various jewels and adorned with various mani gems. In one-fourth of the great city, at the center, is the golden city where Śakra dwells; it has two gates every twelve yojanas, with 499 gates on the four sides, plus one small gate, making five hundred gates in total. The features of this city include four divisions of flanking troops, palisades, moats, tree pools, diverse groves and palaces, musical performances, and various outdoor amusements; its various jewel adornments cannot be fully described. In the center of this city is a multi-storied jewel pavilion named the Vaijayanta Pavilion. It is five hundred yojanas long, two hundred and fifty yojanas wide, and one thousand five hundred yojanas in circumference. Around the four sides of the pavilion are jewel battlements: twenty-six on the east, and twenty-five on each of the other three sides, making one hundred and one in all. Each battlement is two yojanas square and eight yojanas in perimeter. Atop these battlements are further jewel towers, half a yojana high, used for looking out. On each battlement there are seven celestial women, and each celestial woman has seven maidens. Within the pavilion are ten thousand seven hundred rooms; in each room there are seven celestial women, and each celestial woman also has seven maidens. These celestial women are all Śakra's primary consorts. Between the outer battlements and the inner chambers, there are in total 494,900 primary consorts and 3,464,300 maidens; together, consorts and maidens number 3,959,200. The topmost central circular chamber of the Vaijayanta multi-storied pavilion is thirty yojanas wide, ninety yojanas in circumference, and forty-five yojanas high; this is the dwelling place of Śakra, wholly made of vaiḍūrya and inlaid with various jewels. Furthermore, the Saṃyukta Āgama says: In Śakra's palace there is the Vaijayanta Hall, with a hundred towers, seven tiers, seven rooms, and seven celestial queens, each queen having seven maidservants. The venerable Mahāmaudgalyāyana wandered through the minor chiliocosm, and there was no hall or tower as stately and adornment-filled as the Vaijayanta Hall. According to the Qishi jing: The carvings, adornments, sensual enjoyment, and happiness within that celestial palace city cannot be fully described. In such places described as these, Śakra devānām Indra dwells together with the asura maiden Śacī. Śakra's manifestation bodies dwell together with all his consorts; each consort thinks, ‘Śakra is dwelling with me,’ while his true body dwells together with Śacī. The dwellings on the four sides inside this city, its avenues, lanes, and market squares, are all straight and orderly. These celestial cities, according to their merits, have houses few or many, made of various jewels, level, upright, and straight. The roads of this celestial city number five hundred; crossroads intercommunicate, clearly laid out like a chessboard, the four gates leading through so that east and west look upon one another. The lanes and market squares are brimming with precious goods. Among them, the heaven has seven markets: first, the grain market; second, the clothing market; third, the incense market; fourth, the food and drink market; fifth, the garland market; sixth, the artisan craft market; and seventh, the courtesan market. Everywhere there are market overseers. In these markets, devaputras and celestial maidens come and go to trade, discussing high and low prices, seeking increases or reductions, weighing and tallying numbers, fully practicing the conventions of the marketplace. Although they engage in these activities as play and amusement, they are devoid of grasping, giving, and the sense of 'mine'. If they happen to need something, they simply pick it up and leave; if it suits their pleasure, they take it at will, and if it does not suit them, they say, ‘This item is extraordinarily expensive and is not what I need.’ The pathways between the markets are soft, slippery, and lovely, adorned with various jewels, hung with celestial garments, and set with banners and flags, while the sounds of music and the like continue incessantly. There are also voices saying, ‘Welcome, welcome! Please eat, drink; I now make offering to you.’ This is the great city of Sudarśana, the dwelling place of Śakra. There are also celestial prefectures, commanderies, counties, and villages distributed all around. (Apart from this, the jewel adornments, fragrances, and music of the other celestial abodes are brimming everywhere, and the joy of their retribution cannot be fully recorded.) Outside the north gate of the great city of Sudarśana, at a distance of twenty yojanas, there is a great park and grove named Joy (Nandana), one thousand yojanas in circumference. Within it is a pool also named Joy, a hundred yojanas square and of equal depth, brimming with celestial water, with the four jewels serving as bricks lining its bottom and banks. Outside the eastern gate of the city is a park named Many Chariots (Citrāratha), with a pool named Citrā. Outside the southern gate of the city is a park named Harsh Speech (Pāruṣyaka), its pool of the same name. Outside the western gate of the city is a park named Mixed Garden (Miśrakā), its pool also of the same name. The size of the parks and pools is identical to the preceding description. Flowers, fruits, birds, and woods flutter and sing in various ways, their ornate decorations beyond description.

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Section 12: Petitions and Memorials

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As the Lokasthitābhidharma-śāstra states: At that time, Śakra, Lord of the Gods, leading the multitude of devas, wished to play and amuse himself in the park and went to the Hall of the Good Dharma. The devas surrounded him and respectfully entered the park. In the very centre of the Hall of the Good Dharma, beside a pillar, was a lion throne. Śakra mounted the throne, and sixteen deva kings sat in rows to his left and right respectively. The rest of the devas sat in order according to their rank. At that time, Śakra, Lord of the Gods, had two princes: one named Candana and the other named Suvīra. They were the two great generals of the Trāyastriṃśa Heaven, and sat to the left and right of the Thirty-Three Gods. At that time, the Deva King Dhṛtarāṣṭra sat by the eastern gate, and together with his ministers and military host, revering the devas, was permitted to enter and sit inside. At that time, the Deva King Virūḍhaka sat by the southern gate, and together with his ministers and military host, revering the devas, was permitted to enter and sit inside. At that time, the Deva King Virūpākṣa sat by the western gate, and at that time the Deva King Vaiśravaṇa sat by the northern gate (both as before were also permitted to enter and sit inside). These Four Heavenly Kings in the Hall of the Good Dharma reported the good and bad deeds of the world to Śakra and the Trāyastriṃśa devas. At that time the Buddha, the World-Honoured One, spoke of such matters: On the eighth day of the month, the ministers of the Four Heavenly Kings travel throughout the world and observe in succession whether today, in greater or lesser numbers, people uphold the eight precepts, whether in greater or lesser numbers they all practice dāna, whether in greater or lesser numbers they cultivate deeds of merit, and whether in greater or lesser numbers they show reverence to parents, śramaṇas, brāhmaṇas, and family elders. The fourteenth and fifteenth days are also like this. If not many people uphold the eight precepts, practice dāna, and show reverence, the Four Kings then proceed to the Dharma Hall to consult Śakra and speak of such things. At that time, the devas and Śakra, having heard this, give rise to worry and grief in their hearts, saying: 'This is not good. The elders and retinues of the gods in households that are not according to Dharma are bound to decline, while the companions of the asuras will increase day by day.' If people uphold the eight precepts, practice dāna, cultivate merit, and revere śramaṇas, elders, and so forth, when the Four Kings report this, the devas and Śakra rejoice in their hearts, saying: 'This is most excellent! The retinues of the devas who accord with Dharma will increase day by day, and the companions of the asuras will gradually diminish.' Therefore, quoting the Buddha's spoken geya verse:

3.27

The ministers of these Four Kings patrol the world on the eighth day;
The princes of the Four Heavenly Kings observe the world on the fourteenth.
The fifteenth is the most excellent time; having good renown,
The Four Kings themselves travel through the world to observe all good and evil.
If the minds of the people of this world accord with the Path and Dharma,
And there are many virtuous and venerable ones who practice giving and receive the bodhisattva [vows],
Who subdue anger, are able to cultivate the Path, and whose men and women increase in merit,
At that time the Trāyastriṃśa devas gain faith and rejoice greatly;
Time and again they give rise to sympathetic joy: 'The Four Great Kings have spoken well!
The delightful retinues of the devas will progressively increase;
May the companions of the asuras decline day by day!'
As they wish, they are mindful of the Samyaksaṃbuddha, the Dharma properly taught, and the Āryasaṃgha.
The devas abide in peace and happiness, their minds constantly giving rise to joy.
Mundane fruits and supramundane fruits can be attained in the human realm;
Being devoted to the Buddha, the Dharma, and the Saṃgha, they abide in the domain of the Three Jewels.
I now explain for you all the path of the three virtuous and good:
If a person seeks reality, abandons evil, and cultivates good,
They possess such treasure, whereby from a little they can obtain much.
Like the Trāyastriṃśa devas who practiced minor good and were born in heaven;
Śakra and the other devas of great merit and renown,
Gather in the Hall of the Good Dharma and other dwellings;
The good practices of men and women are reported by the Four Kings,
Loved by the pure devas, their fragrance permeating throughout the heavens.

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Section 13: Supernatural Powers

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According to the Loutan jing: Between the Kāmadhātu and Rūpadhātu, there is separately the palace of Māra. That Māra harbours jealousy, just like a grindstone that grinds down and destroys merit. It is six thousand yojanas in length and breadth, with seven tiers of palace walls, all adorned just like the lower heavens. The seven heavens above possess ten attributes: First, they fly here without limitation; second, they fly there without limitation; third, their going is unimpeded; fourth, their coming is unimpeded; fifth, the bodies of devas have no skin, flesh, sinews, veins, blood, or bone; sixth, their bodies have no impurities, such as faeces or urine; seventh, their bodies are free from extreme exhaustion; eighth, devanārīs do not give birth; ninth, the eyes of devas do not blink; tenth, their bodies change according to their will: if they prefer blue-green, they become blue-green; if they prefer yellow, they become yellow; and likewise for other colours. They also have ten matters: First, flying without limit; second, coming and going without limit; third, the devas have no thieves; fourth, they do not speak of the good or evil of bodies; fifth, there is no mutual encroachment; sixth, the teeth of the devas are uniform and continuous; seventh, their hair is dark blue-green, glossy, and eight cubits long; eighth, when a deva's body is blue-green, their hair is also blue-green; ninth, if they desire to be white, their body immediately becomes white; tenth, if they desire to be black, their body immediately becomes black. The Qishi jing also states: All devas have ten distinct attributes. What are the ten? First, when the devas travel, their coming and going is boundless; second, when the devas travel, their coming and going is unimpeded; third, when the devas travel, there is neither slowness nor haste; fourth, when the devas travel, their feet leave no footprints; fifth, the physical strength of the devas suffers no fatigue; sixth, the bodies of the devas have form but no shadow; seventh, all devas are without faeces and urine; eighth, all devas are without mucus and saliva; ninth, the bodies of the devas are pure, subtle, and without skin, flesh, sinews, veins, fat, blood, marrow, or bone; tenth, if the bodies of the devas desire to manifest long or short, blue-green, yellow, red, or white, large or small, coarse or fine, they can do so entirely as they wish, and all are beautiful, dignified, and extraordinary, inspiring love and delight. All devas have these ten kinds of inconceivable attributes. Furthermore, the bodies of devas are well-filled and plump, their teeth white, square, and close-set, their hair blue-green and even, soft and lustrous. Their bodies have radiance and divine power; they soar through the void, fly and roam, their eyes gazing without blinking, with natural necklaces and garments free from grime. As the Nyāyānusāra states: The host of the Four Heavenly Kings can ascend to see the Trāyastriṃśa Heaven, but the Trāyastriṃśa devas do not ascend to see the Yāma Heaven and so on. However, if they attain the supernatural powers born of meditative absorption, all of them can ascend to see those above. Or, relying on the power of another, they can ascend to see the higher heavens—meaning that by obtaining supernatural powers and being guided and received by the beings of the higher heavens, they go there as appropriate. Or when a higher deva comes down, they are also able to see them. When a being from a higher realm/ground comes downward, unless they transform into a lower body, they cannot be seen by lower eyes, because it is not their sensory domain, just as one does not perceive their touch. Therefore, when one from a higher realm/ground comes downward, they must transform into a lower body to allow the earth-dwelling devas below to see them. The Lokasthitābhidharma-śāstra states: If humans of Jambudvīpa are devoid of supernatural power or the power of others, they cannot see colours/forms beyond obstructions. If humans of the other three continents are devoid of the power of others, they cannot see colours/forms beyond obstructions. If the devas of the six Kāmadhātu heavens are devoid of supernatural power and the power of others, they cannot see colours/forms beyond obstructions from their own places; when looking into the distance, they only see within the Iron Ring Mountains and cannot see colours/forms outside the mountains. If King Mahābrahmā in his own palace is devoid of supernatural power and the power of others, he cannot see colours/forms beyond obstructions; when looking into the distance, he sees only within a single thousand-world system.

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Section 14: Bodily Radiance

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According to the Mahāprajñāpāramitā-śāstra: Regarding the bodily radiance born of the karmic retribution of the devas, the bodies of the devas of the Kāmadhātu are constantly radiant. Because they gave lamps, candles, bright pearls, and so forth, and upheld pure morality and meditative absorption, their bodies are constantly luminous without needing the illumination of the sun and moon. The devas of the Rūpadhātu practice dhyāna, transcend desire, and cultivate the fire-samādhi; therefore their bodies constantly emit wonderful radiance surpassing that of the sun and moon and the karmic retribution radiance of the Kāmadhātu. In the desireless heavens, to state the essentials, all these radiances are obtained because of purity of mind. According to the commentary's explanation, the Buddha's regular radiance extends one zhang on each side. Although the radiance of the great devas may extend for immeasurable yojanas, beside this one-zhang radiance it is eclipsed and does not appear.

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The Upāsikā-śuddhacaryā-sūtra also states: The Buddha told Viśākhā: 'The Tathāgata has six kinds of radiance. What are the six? First, blue-green light; second, yellow light; third, red light; fourth, white light; fifth, pink light; sixth, purple light. These colours of light illuminate, and are called the six kinds of radiance of the Tathāgata.'

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The Dīrghāgama also states: The Buddha told the bhikṣus: 'The brightness of a firefly is not equal to the brightness of an oil lamp or candle. The brightness of an oil lamp or candle is not equal to that of a torch. The brightness of a torch is not equal to that of a bonfire. The brightness of a bonfire is not equal to that of the Four Heavenly Kings. The palaces, garments, and bodily radiance of the Four Kings are not equal to those of the Trāyastriṃśa Heaven, and so on progressively up to the Akaniṣṭha Heaven, whose radiance is not equal to the radiance of Maheśvara. The radiance of Maheśvara is not equal to the Buddha's radiance. From the brightness of a firefly up to the Buddha's radiance, combining all that radiance is still not equal to the radiance of the truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. Therefore, bhikṣus, those who wish to seek radiance should seek the radiance of suffering, origin, cessation, and the path.' Furthermore, humans have seven colours. What are the seven? Some humans are golden-coloured; some are fire-coloured; some are blue-green; some are yellow; some are red; some are black; and likewise the devas and asuras also have seven colours.

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法苑珠林 — 道世, Classical Chinese