法苑珠林 4
English (machine translation) 4
- Language
- English
4.1
Compiled by the Śramaṇa Shi Daoshi of Ximing Temple
4.2
Chapter Three: Sun and Moon (This contains thirteen sections)
4.3
Section on Expressing the Intent
Section on the Lunar Mansions
Section on the Solar Palace
Section on the Lunar Palace
Section on Cold and Heat
Section on Illumination and Function
Section on Waning and Waxing
Section on Ascending Clouds
Section on Shaking Thunder
Section on Striking Lightning
Section on Falling Rain
Section on Missing the Seasons
Section on Earthquakes
4.4
Section One: Expressing the Intent
4.5
Before the world had yet been formed, the two polarities were still obscure; after sentient beings stored grain, the three luminaries then shone forth. They moved the deep compassion of Ratnamati and opened the profound contemplation of Śrī. Steering the solar essence, it casts radiant gleams; clarifying the lunar soul, it sends forth bright rays. Speeding along the wind-relays, they revolve; matching the armillary sphere, they accord with proper measure. They mark cold and heat across the three seasons; they bind morning and evening across the four continents. Although their figures are calculated in the heavens above, they also manifest portents for the earth below. When virtue accords with the primal good, the chariot drives along the yellow path; when righteousness diverges like fish and water, the mirror turns along the dark road. Retracing three mansions, they reward virtuous words and present good fortune; appearing at times in five layers, they display evil omens and awe treachery. Looking up, we examine the dark patterns; bending down, we admonish and encourage ourselves. The function of the sun and moon is vast indeed!
4.6
Section Two: The Lunar Mansions
4.7
As stated in the Mahāsaṃnipāta-sūtra: At that time, the Dragon King Sāgara addressed the Bodhisattva Suciravrata, saying: 'Great Being, by whom were these lunar mansions originally spoken? Who made the great stars and small stars? Who made the sun and moon? On which day does which star come first? Who set them in empty space? Why are thirty days, twelve months, and a year considered time? To what place are they tied? What are their clans and names? Which are good and which are bad? What food offerings [do they receive]? How do day and night come to be? How do the sun, moon, and lunar mansions travel, and so forth? You are the first and most supreme among the sages. May you take pity on me, a dragon, and explain it fully. Having heard it, we shall be freed from suffering and put it into practice.'
At that time, the Bodhisattva Suciravrata told the dragons: 'In a past age, at the beginning of this Bhadrakalpa, there was a prince named Mahāsaṃmata. He was handsome, with few peers, talented and wise. He transformed [beings] through righteous conduct and ever delighted in quietude; he did not delight in loving attachment and ever delighted in keeping his person pure. The king had a consort who was exceedingly greedy for carnal desire. Since the king did not grace her, she had nowhere to fulfil her desire. Once, she saw the genital organ of a donkey from a herd displayed. Lust arose within her; she stripped off her clothes and approached it. When the donkey saw her, it mated with her, and she conceived in her womb. When the months were fulfilled, she gave birth to a son. His head, ears, mouth, and eyes were entirely like a donkey's; only his body was like a human's. Moreover, he was coarse and rough, and mottled hair covered his body, no different from a beast. When the consort saw him, her heart was terrified, and she immediately abandoned him, casting him into a latrine.
Owing to the power of his merit, he remained in mid-air and did not fall. At that time, there was a rākṣasa woman named Donkey Spirit. Seeing that the child was unsoiled, she thought, "This is a child of merit." Thereupon, she caught him in mid-air, washed and took care of him, brought him to the Snowy Mountains (Himālaya), and nursed and reared him just like her own son, with no difference. When he grew up, she taught him to ingest the medicine of the immortals. Day and night, he roamed together with heavenly boys. Furthermore, great devas also came to love and protect him. As this child ate sweet fruits and medicinal herbs, his body transformed: adorned with merit and virtue, a great light shone brightly from him. Thus, the heavenly hosts praised him together, designating him Kharoṣṭha (in Chinese, "Donkey Lips"), the Great Sage Immortal.
Due to these causes and conditions, in those Snowy Mountains and elsewhere, all kinds of fine flowers, fine fruits, fine medicines, fine fragrances, clear streams, and fine birds were spontaneously transformed and produced. Wherever he walked and dwelt, all was abundant. Because of the nourishing benefit of these medicinal herbs and fruits, the rest of his coarse features were entirely transformed, and his body became upright and handsome; only his lips were like a donkey's. Therefore, he was named the Donkey-Lipped Immortal.
This Donkey-Lipped Immortal studied the noble Dharma. For sixty thousand years, he stood on one leg day and night without lowering it, feeling no weariness in his heart. The devas saw the great immortal enduring such hardship. Then the Brahmā hosts and Śakra Devendra, together with the rest of the above realms of desire and form, gathered together and came to pay homage and make offerings. Even the dragon hosts, asuras, and yakṣas all assembled like clouds. All the immortals, sages, and practitioners of brahma-conduct came to the side of this Donkey Sage. Having completed their offerings, they joined their palms and asked: "Great Sage Immortal, what do you seek? We only wish that you explain it to us devas. If we are able, we will grant it to you at once; we will never be begrudging."'
Then Donkey Lips, having heard these words, rejoiced inwardly. He replied to the devas: 'If you can truly grant what my heart seeks, I shall now explain it briefly. I remember through recollection of past lives that in past kalpas, I saw in empty space the constellations, the sun, moon, and five planets, revolving day and night, keeping to their regular courses, and providing illumination for the world below. I wish to know, distinguish, and understand this darkness, and thus I did not shrink from toil. At the beginning of this Bhadrakalpa, there were no such things. All of you devas, dragons, and spirits have come out of pity for me. I wish that you speak of the methods and functions of the stars, sun, and moon, just as in the past they were established and arranged, creating advantages and disadvantages, good and bad, auspicious and inauspicious; explain it fully according to my wish.'
All the devas said: 'Venerable Immortal, this matter is extremely profound and not within our realm. If you would have pity on all sentient beings, please speak of it yourself quickly, just as it was in the past.'
At that time, the immortal Kharoṣṭha told all the devas: 'When first arranging the lunar mansions, Kṛttikā is set as the first. The multitude of stars rotate and revolve through empty space.' He said to the heavenly hosts, 'Speaking of Kṛttikā as the first—is this correct or not?'
At that time, the Sun Deva said: 'This Kṛttikā mansion constantly traverses empty space, passing through the four continents, always doing good deeds and benefiting us. Know that this mansion belongs to the Fire Deva (Agni).' At that time, there was a sage in the assembly named Great Authority (Mahātejas), who also said: 'That Kṛttikā mansion is the son of my younger sister. It has six stars, shaped like a razor. In one day and one night, it traverses the four continents, moving for thirty hours. It belongs to the Fire Deva, and its clan is Vaiyānī. For those belonging to that mansion, curd is used for sacrifice.'
4.8
Next, Rohiṇī was established as the second mansion. It belongs to the Water Deva (Varuṇa). Its clan is Bhāradvāja. Rohiṇī has five stars, shaped like a fork. In one day and one night, it moves for thirty-five hours. For those belonging to the Rohiṇī mansion, venison is used for sacrifice.
4.9
Next, Mṛgaśiras was established as the third mansion. It belongs to the Moon Deva (Soma); it is the child of the Moon. Its clan is Mṛgayānī. The number of its stars is three, shaped like a deer's head. In one day and one night, it moves for fifteen hours. For those belonging to the Mṛgaśiras mansion, roots and fruits are sacrificed.
4.10
Next, Ārdrā was established as the fourth mansion. It belongs to the Sun Deva (Sūrya). Its clan is Vasiṣṭhī. Its nature is very fierce, with much anger. It has only one star, like a woman's mole. In one day and one night, it moves for thirty-five hours. For those belonging to the Ārdrā mansion, ghee is used for sacrifice.
4.11
Next, Punarvasu was established as the fifth mansion. It belongs to the Sun Deva. Its clan is Vasiṣṭhī. It has two stars, shaped like footprints. In one day and one night, it moves for fifteen hours. For those belonging to the Punarvasu mansion, sacrifice to it with broken rice mixed with honey.
4.12
Next, Puṣya was established as the sixth mansion. It belongs to the Jupiter Deva (Bṛhaspati); it is the child of Jupiter. Its clan is Pāvanapī. Its nature is gentle, and it delights in cultivating good dharmas. It has three stars, like the full chest mark of the Buddhas. In one day and one night, it moves for thirty hours. For those belonging to the Puṣya mansion, also sacrifice to it with broken rice mixed with honey.
4.13
Next, Āśleṣā was established as the seventh mansion. It belongs to the Serpent Deva (Nāga/Sarpa), and its clan is the Serpent clan. It has only one star, like a woman's mole. In one day and one night, it moves for fifteen hours. For those belonging to the Āśleṣā star, milk gruel is used for sacrifice.
4.14
The above seven mansions correspond to the eastern gate.
4.15
Next, the first mansion of the south was established, named Maghā. It belongs to the Fire Deva. Its clan is Piṅgalāyanī. It has five stars, shaped like a riverbank. In one day and one night, it moves for thirty hours. For those belonging to Maghā, it is appropriate to sacrifice with gruel made of broken rice and black sesame.
4.16
Next, Pūrva-phālgunī was established as the second mansion. It belongs to the Merit Deva (Bhaga). Its clan is Gautamī. It has two stars, shaped like footprints. In one day and one night, it moves for thirty hours. For those belonging to the Pūrva-phālgunī mansion, bilva fruits are taken and used for sacrifice.
4.17
Next, Uttara-phālgunī was established as the third mansion. It belongs to the Grove Deva (Aryaman). Its clan is Kauṇḍinya. It has two stars, shaped like footprints. In one day and one night, it moves for fifteen hours. For those belonging to the Uttara-phālgunī star, sacrifice to it with cooked blue-black beans.
4.18
Next, Hasta was established as the fourth mansion. It belongs to the Śavitar Deva. Its clan is Kātyāyana; it is the child of the Scorpion Sage. It has five stars, shaped like a human hand. In one day and one night, it moves for thirty hours. For those belonging to the Hasta star, make rice of darnel and wild millet to sacrifice to it.
4.19
Next, Citrā was established as the fifth mansion. It belongs to the Joy Deva (Tvaṣṭṛ). Its clan is Citrāyaṇī; it is the child of a gandharva. It has only one star, like a woman's mole. In one day and one night, it moves for fifteen hours. For those belonging to Citrā, sacrifice to it with various flower-mixed rices.
4.20
Next, Svātī was established as the sixth mansion. It belongs to the Mādhura Deva (Vāyu). Its clan is Kātyāyanī. It has one star, like a woman's mole. In one day and one night, it moves for fifteen hours. For those belonging to the Svātī star, one should take mung beans and cook them mixed with clarified butter and honey to use for sacrifice.
4.21
Next, Viśākhā was established as the seventh mansion. It belongs to the Fire Deva (Indrāgnī). Its clan is Śakritāyanī. In one day and one night, it moves for thirty-five hours. For those belonging to the Viśākhā mansion, take various flowers and prepare food to sacrifice to it.
4.22
The above seven mansions correspond to the southern gate.
4.23
Next, the first mansion of the west was established, named Anurādhā. It belongs to the Benevolence Deva (Mitra). Its clan is Ālambāyanī. Anurādhā has four stars, shaped like a necklace. In one day and one night, it moves for thirty hours. For those belonging to the Anurādhā mansion, sacrifice to it with wine and meat.
4.24
Next, Jyeṣṭhā was established as the second mansion. It belongs to the Deva Śakra (Indra). Its clan is Nārāyaṇa. Jyeṣṭhā has three stars, shaped like barley grains. In one day and one night, it moves for fifteen hours. For those belonging to the Jyeṣṭhā star, sacrifice to it with broken-rice gruel.
4.25
Next, Mūla was established as the third mansion. It belongs to the Hunter Deva (Nirṛti). Its clan is Kātyāyanī. Mūla has seven stars, shaped like a scorpion's tail. In one day and one night, it moves for thirty hours. For those belonging to the Mūla star, make food of various fruits and roots to sacrifice to it. Next, Pūrvāṣāḍhā was established as the fourth mansion. It belongs to the Water Deva (Apah). Its clan is Mokṣakātyāyanī. Pūrvāṣāḍhā has four stars, shaped like ox horns. In one day and one night, it moves for thirty hours. For those belonging to the Pūrvāṣāḍhā mansion, take the bark sap of the nyagrodha tree to sacrifice to it.
4.26
Next, Uttarāṣāḍhā was established as the fifth mansion. It belongs to the Fire Deva (Viśvedevāḥ). Its clan is Maudgalyāyanī. Uttarāṣāḍhā has four stars, shaped like a person prostrating on the ground. In one day and one night, it moves for forty-five hours. For those belonging to the Uttarāṣāḍhā mansion, sacrifice to it with broken rice mixed with honey.
4.27
Next, Abhijit was established as the sixth mansion. It belongs to Brahmā Deva. Its clan is Brahmā. Abhijit has three stars, shaped like an ox's head. In one day and one night, it moves for six hours. For those belonging to the Abhijit mansion, sacrifice to it with ghee rice. Next, Śravaṇā was established as the seventh mansion. It belongs to Viṣṇu Deva. Its clan is Trikātyāyanī. Śravaṇā has four stars, like barley grains. In one day and one night, it moves for thirty hours. For those belonging to the Śravaṇā mansion, sacrifice to it with bird meat.
4.28
The above seven mansions correspond to the western gate.
4.29
Next, the first mansion of the north was established, named Śatabhiṣaj. It belongs to Śakra Deva, the son of the Saha Deva. Its clan is Kauṇḍinya. Śatabhiṣaj has four stars, shaped like a bird. In one day and one night, it moves for thirty hours. For those belonging to the Śatabhiṣaj star, boil black-bean juice and use it for sacrifice.
4.30
Next, he established Wei (Shatabhisha) as the second lunar mansion. It belongs to the deva Tāraṇa, whose clan name is Dānnanī. In one day and one night, it travels for fifteen muhūrtas. Those who belong to this mansion Wei are to sacrifice to it using rice-bran gruel.
4.31
Next, he established Shi (Purva Bhadrapada) as the third lunar mansion. It belongs to the Snake-Head deva, son of the Scorpion deva, whose clan name is Jātukarṇī. Shi has two stars shaped like footprints. In one day and one night, it travels for thirty muhūrtas. Those who belong to the mansion Shi are to sacrifice to it with meat and blood. Next, he established Bi (Uttara Bhadrapada) as the fourth lunar mansion. It belongs to the Forest deva, son of Varuṇa, whose clan name is Dhanañjaya. Bi has two stars shaped like footprints. In one day and one night, it travels for forty-five muhūrtas. Those who belong to the star Bi are to sacrifice to it with meat.
4.32
Next, he established Kui (Revati) as the fifth lunar mansion. It belongs to the deva Pauṣa, whose clan name is Aṣṭapaṇī. Kui has one star like a woman's birthmark. In one day and one night, it travels for thirty muhūrtas. Those who belong to the mansion Kui are to sacrifice to it with curds. Next, he established Lou (Ashvini) as the sixth lunar mansion. It belongs to the gandharva deva, whose clan name is Ahamba. Lou has three stars shaped like a horse's head. In one day and one night, it travels for thirty muhūrtas. Those who belong to the star Lou are to sacrifice to it with barley rice together with meat.
4.33
Next, he established Wei (Bharani) as the seventh lunar mansion. It belongs to the deva Yamarāja, whose clan name is Bhārgava. Wei has three stars shaped like the legs of a cauldron. In one day and one night, it travels for forty muhūrtas. Those who belong to the mansion Wei are to sacrifice to it using rice bran, black sesame, and wild jujubes.
4.34
The above seven lunar mansions correspond to the North Gate.
4.35
Among these twenty-eight lunar mansions, there are five mansions that travel for forty-five muhūrtas: namely, Bi, Shen, Di, Dou, and Bi. The meanings and significance of the twenty-eight mansions are vast and manifold, difficult to penetrate to their deep import, and are not set forth in full. I have now briefly expounded the periods of these mansions, and all the devas who heard it together rejoiced. At that time, the ṛṣi Kharoṣṭha pressed his palms together before the great assembly and said: 'In thus setting in place the sun, the moon, the years, and the seasons—(this arrangement of the sun, moon, years, and seasons is nearly one scroll in the sūtra; because the text is voluminous, it is not recorded here)—and the major and minor stars and mansions, what are called the six seasons?' The reply was: 'The first and second months are called the Warm Season; the third and fourth months are called the Planting Season; the fifth and sixth months are called the Rain-Praying Season; the seventh and eighth months are called the Ripening Season; the ninth and tenth months are called the Freezing Season; the eleventh and twelfth months—together with this, the twelfth month is the Heavy Snow Season. These twelve months are divided into six seasons. Furthermore, there are eight major stars and planets: namely, Jupiter (the Year Star), Mars (the Sparkling Deluder), Saturn (the Quelling Star), Venus (the Great White), Mercury (the Morning Star), the Sun Star, the Moon Star, and the planet Rāhu. Furthermore, there are twenty-eight minor stars and constellations, which are those stars from Mao (the Pleiades) down to Wei mentioned earlier. I have arranged them in such order; what do you think, having seen and heard all this?' At that time, all the devas, humans, ṛṣis, asuras, nāgas, naras, and the like, all pressed their palms together and said in unison: 'Now this divine ṛṣi is the most venerable among devas and humans; even among all the nāgas and asuras none can surpass him. His wisdom and compassion are foremost. Throughout immeasurable kalpas he has not forgotten his pity for all sentient beings, and thus he has obtained this retribution of fortune. Among all devas and humans there is no one of such wisdom. With such a ritual method, no other sentient being could ever institute this teaching. We all rejoice with him; he brings us peace and joy. Excellent, O Great Virtuous One, who brings tranquility to sentient beings!' At that time, the ṛṣi Kharoṣṭha said further: 'This cycle of the twelve months, the beginning and end of a year, such expedient means, and the major and minor stars and planets, with the rules of moments and periods, have all now been expounded. Furthermore, I have established the Four Great Heavenly Kings, placing one king on each of the four sides of Mount Sumeru. Each of these directions abounds with sentient beings.' At that time, the entire great assembly acclaimed: 'Excellent!' and rejoiced immeasurably. Then the devas, nāgas, yakṣas, asuras, and others made offerings day and night. Later, after immeasurable ages had passed, there was another ṛṣi named Garga who appeared in the world. Later, he expounded separately the arrangement of the lunar mansions, the rules of short and long months, and the essentials of the seasonal divisions (as seen in the sūtra). For now, I briefly list the twenty-eight lunar mansions: their affiliations differ, and each has its divine protection. Therefore, the Mahāsaṃnipāta-sūtra says: At that time the Buddha said to Mahābrahmā the lord of the Sahā world, Śakra Devānām Indra, and the Four Heavenly Kings: 'In the past, how did the divine ṛṣis arrange the lunar mansions and astral luminaries to protect the realms and nurture sentient beings?' Mahābrahmā and the others said to the Buddha: 'In the past, the divine ṛṣis distributed and arranged the lunar mansions and astral luminaries to protect the realms and nurture sentient beings, each holding domain over one of the four directions. In the east are seven lunar mansions: the first is Jiao (Citra), which governs birds. The second is Kang (Svati), which governs those who leave household life to seek the sacred path. The third is Di (Vishakha), which governs water-born beings. The fourth is Fang (Anuradha), which governs those who travel by carriage seeking profit. The fifth is Xin (Jyeshtha), which governs women. The sixth is Wei (Mula), which governs beings dwelling on islands and riverbanks. The seventh is Ji (Purva Ashadha), which governs potters. In the south are seven lunar mansions: the first is Jing (Punarvasu), which governs goldsmiths. The second is Gui (Pushya), which governs all kings and great ministers. The third is Liu (Ashlesha), which governs the nāgas of the Snow Mountains. The fourth is Xing (Magha), which governs the exceedingly wealthy. The fifth is Zhang (Purva Phalguni), which governs bandits and thieves. The sixth is Yi (Uttara Phalguni), which governs merchants. The seventh is Zhen (Hasta), which governs the country of Saurāṣṭra.
4.36
In the west are seven lunar mansions: the first is Kui (Revati), which governs boatmen. The second is Lou (Ashvini), which governs merchants. The third is Wei (Bharani), which governs the country of Bharuka. The fourth is Mao (Krittika), which governs water buffaloes. The fifth is Bi (Rohini), which governs all sentient beings. The sixth is Zui (Mrigashira), which governs the country of Videha. The seventh is Shen (Ardra), which governs kṣatriyas.
4.37
In the north are seven lunar mansions: the first is Dou (Uttara Ashadha), which governs the country of Kamboja. The second is Niu (Abhijit), which governs kṣatriyas and the country of Andhabhaga. The third is Nü (Shravana), which governs the countries of Aṅga and Magadha. The fourth is Xu (Shatabhisha), which governs the country of Nacira. The fifth is Wei (Dhanishta), which governs those wearing flower crowns. The sixth is Shi (Purva Bhadrapada), which governs the countries of Gandhāra and Śroṇa, and all kinds of crawling dragons and snakes. The seventh is Bi (Uttara Bhadrapada), which governs gandharvas who are skilled in music. O Virtuous Bhagavān, in the past the divine ṛṣis thus arranged the mansions of the four directions to protect the realms and nurture sentient beings.'
4.38
At that time, the Buddha said to King Brahmā and the others: 'Listen closely! Among the devas, humans, and ṛṣis of the world, my all-knowing vision is the most supreme; I also cause the astral luminaries to protect the realms and nurture sentient beings. You must proclaim this so that they may know the realms and sentient beings as I have allotted them, each protecting and nurturing according to its allotment. The number of realms allotted belongs respectively to the twenty-eight lunar mansions.'
4.39
Question: 'What are the dimensions and sizes of these various stars?' Answer: 'According to the Ekottarika-āgama, a large star is one yojana, and a small star is two hundred paces. The Loutan jing (Lokasthiti-sūtra) states that a large star has a circumference of seven hundred li, a medium star four hundred and eighty li, and a small star twenty li. The stars are the celestial palaces of the devas. The Yogācārabhūmi-śāstra states that among the stars and constellations, the largest star is eighteen krośas, the medium one is ten krośas, and the smallest is four krośas.'
4.40
Commentary: According to the inner scriptures (Buddhist texts), these various stars and mansions are all the palace residences of the devas; within them devas abide, manifested by the radiant power of merit induced as circumstantial retribution (ādhipatiphala). If one relies on secular writings, they say they are stones. Thus during the Song dynasty a star fell, and the fallen star was like a stone. Or some say it was not a star, but a stone falling from the Heavenly River; hence secular books say that the Heavenly River is connected to the Earthly River, and therefore stones occasionally fall from within the river. As the Shumi xiangtu shanjing (Scripture of the Illustrated Mountains of Sumeru) says, in the void there is a river called Yamarā, flowing in empty space, which long contains large stones and small pebbles, and when these leak down at times, people cling to them as stars. This is not an authentic scripture; it is a false narrative created and circulated by worldly people, not spoken by the Buddha.
4.41
After the bingzhen day in the tenth month of the eighteenth year of the Zhenguan reign of the Tang dynasty (644 CE), there was a great thunderstorm in the skies bordering Fenzhou and Wenshui County in Bingzhou. A stone fell from the clouds in the sky, about the size of a pheasant's beak, high on its ridge and flat on its belly. Zhang Xiaojing, assistant magistrate of Wenshui County, joined the officials of Fenzhou in presenting a memorial. At that time, an elder master from the Bodhi Temple of Magadha in the Western Regions had arrived at the Western Capital, endowed with wide learning in both inner and outer lore.
4.42
When questioned by imperial decree, he replied: 'It was food for dragons; two dragons fought over it, and so it fell down looking like a stone.' Judging by this, why must anything falling from the sky be declared a star? Indeed, matters of the distant heavens are beyond the estimation of ordinary people; there is nothing more difficult for people to understand than heaven and earth. Worldly tradition says: heaven is refined qi, the sun is the solar essence, and stars are the essence of the myriad things—this is what the Confucian teaching maintains. When stars fall, they become stones. Yet if essence were stone, it could not have light; and its nature being heavy and dense, to what would it be attached? The diameter of a single large star is a hundred li; the head and tail of a single mansion are separated by tens of thousands of li. If objects of a hundred li are linked across tens of thousands of li, their breadth, width, incline, and skew never expand or contract. Furthermore, stars are of the same light and color as the sun and moon, differing only in size; yet could the sun and moon also be stones? If stones were so dense and solid, how could the Crow and the Hare find room within them? And if stone were within qi, how could it revolve on its own? If the sun, moon, and asterisms were all qi, the body of qi being light and floating should merge with heaven; in moving back and forth in their orbital rotation, they could not diverge from it, so how could their slowness and swiftness fail to be uniform? Why is it that the sun, moon, five planets, and twenty-eight lunar mansions each have their distinct degrees and move unevenly? How could qi suddenly fall and turn into stone? Since the earth is dross and turbid, its nature ought to sink and be heavy; yet when one digs into the soil one strikes springs, so it floats upon water. Beneath the accumulated waters, what else is there? From whence do the great rivers and hundred valleys arise? Flowing eastward to the sea, why does it not overflow? Where do the Returning Pool and the Weilu drain to? What manner of qi kindles the stones of the Burning Shoal? Who regulates the retreat and return of the ocean tides? When the Heavenly River points overhead, why does it not scatter and fall? The nature of water is to seek the low; why then does it surge upward? When heaven and earth first opened, stars and constellations were already there. When the Nine Provinces had not yet been marked and the various states had not yet been divided, how were territories demarcated and assigned to the celestial paths? Who made these divisions since the beginning of feudal investiture? States have waxed and waned, but the stars do not advance or retreat; yet portents, calamities, and blessings do not err in their midst. With heavenly images so immense and the aligned stars so numerous, why should their astrological fields be tethered solely to the Central Kingdom? Mao is the Mao-tou (Banner Head), the celestial sector of the Xiongnu; are the Western Hu, Eastern Yi, tattooed tribes, and Jiaozhi alone cast aside? Seeking by such means, in the end no one understands. How could one use ordinary human affairs to constrain what must lie beyond the cosmos?
4.43
What ordinary people believe is only what meets their ears and eyes; beyond this, they harbor doubts about everything. When Confucians speak of heaven, they have several theories: either the Huntian (spherical heaven) or the Gaitian (canopy heaven), suddenly vaulted, suddenly set flat, calculating the ultimate reaches and the bounds of its framework. If there were direct seeing, no disagreement could be permitted; if it is mere speculation, how can it suffice as an authority? Why believe the arbitrary opinions of ordinary mortals, while doubting the subtle intent of the Great Sage, and insisting that worlds numerous as the sands of the Ganges and kalpas countless as dust motes must not exist? Zou Yan likewise had his discourse on the Nine Provinces. People living in the mountains do not believe there are fish as large as trees; people living by the sea do not believe there are trees as large as fish. Emperor Wu of the Han did not believe in lute-string glue; the men of Wei did not believe in fire-proof cloth; foreigners, upon seeing brocade, did not believe it was made by caterpillars eating tree leaves and spitting silk; people of Wu, dwelling south of the Yangzi, did not believe there were felt tents that could hold a thousand men; and until they came north of the Yellow River, they did not believe there were boats carrying twenty thousand piculs. All these are matters of actual experience. Just as the world has sorcerers and various illusionists who can tread on fire, step on blades, plant melons, and move wells in an instant with a thousand transformations—if human power can accomplish even this, what is to hinder the unfathomable workings of divine power and sympathetic resonance, transforming seats with jeweled banners a hundred yojanas high into a pure land, or causing a marvelous stūpa to spring up from the earth?
4.44
Furthermore, Wang Xuance's Xiguo xingzhuan states: "In the fourth year of Xianqing [659 CE], the royal envoy arrived in the kingdom of Vṛji. For the Chinese guests, the king put on an acrobatic spectacle with five women. These five women juggled three knives, and then up to ten. They also performed rope acrobatics: leaping into the air above the ropes while wearing sandals, and juggling three weapons in their hands—swords, shields, spears, and the like. There were various mechanical acrobatics mixed with sundry illusions, such as cutting out tongues and pulling out intestines, which cannot be recounted in full."
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Section 3: The Solar Palace
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According to the Qishi jing: The Buddha told the monks, "The palace of the Sun Deva is precisely fifty-one yojanas in length and breadth, and the same from top to bottom. His palace is formed of two kinds of substance: square like a mansion, but appearing circular when seen from afar. What are the two? Namely, gold and crystal. On one side, two parts are formed of divine gold, which is pure and radiant. On one side, one part is formed of divine crystal, which is immaculate and radiant. There are five kinds of wind that blow, rotate, and move it along. What are the five? The first is named Upholding; the second is named Sustaining; the third is named Moving with the Flow; the fourth is named Pravāhaka; the fifth is named Advancing. Before that palace of the Sun Deva, there are separately immeasurable devas walking ahead of it; as they walk, they always experience bliss, and all are named Firm Walkers. (According to the Dīrgha Āgama, the walls and floor of the Sun Deva's palace are as thin as flower petals, and are upheld by the five winds.) Moreover, within the palace of the sun there is a magnificent carriage made of Jambūnada gold, sixteen yojanas high and eight yojanas square, splendidly adorned. The deva prince and his retinue abide in that carriage, fully experiencing pleasure through the five divine sensual desires. The Sun Deva's physical lifespan is five hundred years; sons and grandsons succeed one another, all ruling there. The palace endures for a full kalpa. The radiance of the Sun Deva's body shines forth upon the carriage; the carriage's radiance in turn shines upon the palace; and the radiances, joining together, shine forth and illuminate all four great continents and the various worlds. The Sun Deva's body, carriage, and palace possess one thousand rays of light: five hundred rays shine laterally, and five hundred rays shine downward. The Sun Deva's palace moves constantly without resting. For six months it travels north, gradually shifting northwards by six krośas in a single day (according to the Samyuktaratnapiṭaka-sūtra, this is five li), never departing even for a moment from the sun's path. For six months it travels south, also gradually shifting southwards by six krośas in a single day, not deviating from the sun's path. During the six months when the solar palace travels, the palace of the Moon Deva travels that same amount within fifteen days."
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Section 4: The Lunar Palace
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As the Qishi jing states: The Buddha told the monks, "The palace of the Moon Deva prince is precisely forty-nine yojanas in length and breadth. The enclosing walls on its four sides are made of the seven jewels. The Moon Deva's palace is formed purely of divine silver and divine blue vaiḍūrya alternating with one another: two parts are of divine silver, pure and stainless, its light exceedingly brilliant; the remaining one part is of divine blue vaiḍūrya, which is also exceedingly pure, translucent both inside and out, its radiance shining far. It is also sustained and moved along by five winds (the five winds are as before). The Moon Deva's palace travels relying on empty space. There are also immeasurable palaces of devas that lead the way before it, constantly experiencing happiness. In this lunar palace there is also a great carriage made of blue vaiḍūrya, sixteen yojanas high and eight yojanas broad. The Moon Deva prince himself and various devīs abide in this carriage, harmoniously enjoying pleasure through the merits of various divine five desires, traveling as they wish. The Moon Deva's lifespan is five hundred lunar years; sons and grandsons succeed one another, all ruling there. Yet the palace endures for one kalpa. The radiance of the Moon Deva prince's body illuminates that blue carriage; the radiance of the carriage illuminates the lunar palace; and the radiance of the lunar palace illuminates the four great continents. That Moon Deva prince has five hundred rays shining downward and five hundred rays shining laterally. Therefore the Moon Deva is called Thousand Radiations, and also called Cool Radiance."
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"Furthermore, by what cause and condition does the Moon Deva's palace appear gradually?" The Buddha answered, "There are three causes and conditions for this moon: first, its back turns toward [us]; second, there are devas with blue bodies, whose forms, garments, and necklaces are all blue, and they always conceal its palace during half of the month—because of this concealment, the moon appears gradually; third, sixty rays of light flow forth at one time from the Sun Deva's palace and obstruct the lunar orb. Due to these causes and conditions, it appears gradually."
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"Again, by what causes and conditions is this lunar palace round, pure, and complete?" "There are also three causes and conditions that make it so: first, at that time the face of the Moon Deva's palace turns toward [us]; second, the blue-colored devas, who are all blue, conceal it during half the month, but on the fifteenth day [the moon's] form is most complete and its light is blazing, just as when a blazing torch is lit in abundant oil, all smaller lamp lights are hidden and obscured—in this way, the lunar palace on the fifteenth day can overshadow all other lights; third, further, regarding the sixty rays of light from the sun's palace that flow forth at one time to obstruct the lunar orb, on the fifteenth day this lunar palace is round and fully complete, free from obstruction everywhere, and at this time the sun's light cannot conceal it. Furthermore, by what cause and condition does the palace of the Moon Deva not appear at all on the fifteenth day of the dark fortnight? This lunar palace on the fifteenth day of the dark fortnight is closest to the sun's palace, and because it is covered and obscured by the sun's light, it does not appear at all. Furthermore, by what cause and condition is it called 'moon' (yue)? From the first day of the dark fortnight until the end of the month, the radiance and majesty of this lunar palace gradually diminish (que), and for this reason it is called the moon (yue). (In the Western regions, a single month is divided into dark and bright: from the first day of the waxing moon to the fifteenth day is called the bright fortnight; from the sixteenth day to the end of the month is called the dark fortnight. Here [in China], the dark fortnight is included together with it to make one month.) Furthermore, by what cause and condition do various shadows appear within the lunar palace? In this great continent there is a jambu tree; because of this tree, it is called Jambudvīpa. That tree is tall and large, and its shadow appears upon the lunar orb. Furthermore, the Yogācārabhūmi-śāstra states that because there are fish, turtles, and the like in the great ocean, their shadows appear upon the lunar orb, and therefore dark forms appear within it. (According to the Records of the Western Regions, in the past there was a hare practicing the bodhisattva path. The Lord of Devas tested it by demanding meat to eat, and it threw itself into a fire. The Lord of Devas took pity on it, took the scorched hare, and placed it inside the moon, so that all future sentient beings, looking up at it, would know that this was the past body of a bodhisattva practicing compassion.)"
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Section 5: Cold and Heat
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According to the Qishi jing: "Furthermore, by what cause and condition does heat arise in summer?" The Buddha said, "During the six months when the Sun Deva's palace travels north, it always moves six krośas each day, never departing from the path along which the sun travels. But within it there are ten causes and conditions: all the radiance shines upon and touches those ten mountains, causing them to generate heat. By what cause and condition is there cold? After six months, the Sun Deva's palace gradually travels south, and there are twelve causes and conditions that can generate cold. Between Mount Sumeru and Mount Khadiraka, there is the Sumeru Sea, eighty-four thousand yojanas wide and immeasurable in circumference, completely filled with various flowers of exceeding fragrance. The Sun Deva's light shines upon and touches that sea: this is the first cause and condition of cold. The second is Mount Īṣādhara; the third is Mount Yugaṃdhara; the fourth is Mount Sudarśana; the fifth is Mount Aśvakarṇa; the sixth is Mount Nemimdhara; the seventh is Mount Vināyaka; the eighth is the Great Cakravāla Mountains; the ninth is all the places where rivers flow in Jambudvīpa, which the sun shines upon and touches, so that there is cold; the tenth is that the rivers in Godānīya are twice as numerous; the eleventh is that the rivers in Pūrvavideha are twice as numerous; the twelfth is that the rivers in Uttarakuru are twice as numerous. The sun's light shining upon and touching these twelve flowing river waters produces cold. (Before, the twelve causes generating heat were: besides the previous eight mountains, the ninth is the palaces of yakṣas ten thousand yojanas above the ground in the sky; the tenth is the four continents, the mountains of which combine to make the fourteenth.) Moreover, the Lokasthitābhidharma-śāstra asks: 'Why is it cold in winter? Why is it hot in spring? Why is it cold and hot in summer? In winter, the water element is at its longest and has not yet diminished; grass and trees are still moist and have not withered; the earth element is damp and slippery; the fire element goes downward; the water element rises. How is this known to be so? Deep water is warmest, while shallow water is cold. When the cold season has arrived, the sun's path of travel illuminates and scorches for but a short time. The yang qi is inside, so food digests quickly. For these reasons, it is cold in winter. Why is spring hot? The water element has increased, reduced, and been exhausted; grass and trees wither and dry up; the earth has dried and cracked; the water vapor goes downward; the fire vapor rises. How is this known to be so? Deep water is cold, while shallow water is hot. Winter having passed, the sun travels an inner path and illuminates and scorches for a long time. The fire inside the body is weak, and so spring is hot. Why is it cold and hot in summer? The great earth constantly receives illumination and scorching during the daylight of the eight months; the shower and scattering of rain from great clouds causes the earthly vapor to steam and build up. When the wind blows, after the steam dissolves, it is then cold; if no wind rises, it is then hot. Therefore it is sometimes cold and sometimes hot in summer.' (In the Western regions, four months make one season; they establish only spring, summer, and winter, and do not establish autumn. Thus they establish three-season palaces.) Furthermore, the Qishi jing states: 'By what cause and condition do the various river waters flow in the world?' The Buddha told the monks, 'Because there is the sun, there is heat; because there is heat, there is scorching; because there is scorching, there is steaming; because there is steaming, there is perspiration and moisture; and because of perspiration and moisture, the sweat flowing in all the mountains becomes water, forming the various rivers.'"
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Section 6: Illumination and Function
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According to the Dīrgha Āgama: "At the beginning of the kalpa, when [the world] was forming, heaven and earth were in great darkness. A great black wind blew upon the waters of the great ocean, opening them up to take the sun to illuminate all under heaven, placing it halfway up Sumeru on the path of the sun. It travels, revolving around the four continents under heaven, illuminating sentient beings." Also, the Qishi jing states: "At that time the world became dark. Then, suddenly, the sun, moon, and various stars and constellations were born, and there were day, night, years, and seasons. At that time the Sun Deva ascended his great palace, emerging from the east and traveling around the waist of Mount Sumeru; after setting in the west, he emerged again from the east. At that time, sentient beings saw the Sun Deva emerging from the east again, and told one another: 'Good sirs, this is indeed the radiant palace of the Sun Deva emerging again from the east. Circling clockwise around Sumeru, it will set in the west.' Having seen it a third time, they also said to one another: 'This is the deva's radiance moving through here.' Hence such names arose." Furthermore, the Mahāprajñāpāramitā-śāstra states: "The sun and moon are five hundred yojanas in square and roundness, yet what is seen now is no larger than a fan." Sūtras in various places state that the Buddha said to Ānanda: "What the human eye sees can know four hundred and twenty thousand yojanas." Furthermore, the Lokasthitābhidharma-śāstra states: "What is night? What is day? Because of the sun, there is night; because of the sun, there is day. The Desire Realm is dark by its own nature; because the sun's light is concealed, that is night; because the sun's light is revealed, that is day." Furthermore, the Qishi jing states: The Buddha told the monks, "When the sun is at midday in Jambudvīpa, the sun is just setting in Pūrvavideha, just rising in Aparagodānīya, and it is precisely midnight in Uttarakuru. When the sun is at midday in Aparagodānīya, the sun is just setting here in Jambudvīpa, just rising in Uttarakuru, and it is precisely midnight in Pūrvavideha. When the sun is at midday in Uttarakuru, the sun is just setting in Aparagodānīya, just rising in Pūrvavideha, and it is precisely midnight in Jambudvīpa. When the sun is at midday in Pūrvavideha, the sun is just setting in Uttarakuru, just rising in Jambudvīpa, and it is precisely midnight in Aparagodānīya."
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The Buddha told the monks, 'What the people of Jambudvīpa call the west, the people of Godānīya take as the east. What the people of Godānīya call the west, the people of Uttarakuru take as the east. What the people of Uttarakuru call the west, the people of Pūrvavideha take as the east. What the people of Pūrvavideha call the west, the people of Jambudvīpa take as the east. The two directions of south and north are also like this.'
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Section Seven: Waning and Waxing
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According to the Lokasthitābhidharma-śāstra: What is the dark half? What is the bright half? Because of the sun there is the dark half, and because of the sun there is the bright half. The sun constantly pursues the moon's movement. Day by day they approach each other by forty-eight thousand and eighty yojanas, and day by day they separate from each other by the same amount. When they approach each other, day by day the moon's disk is obscured by three yojanas and one-third of a yojana. For this reason, on the fifteenth day the moon is completely obscured; this day is the culmination of the dark half. Day by day it separates from the moon also by forty-eight thousand and eighty yojanas, and day by day the moon is unveiled by three yojanas and one-third of a yojana. For this reason, on the fifteenth day the moon is fully unveiled, pure, and complete; in the world this is called the culmination of the bright half. If the sun and moon move at their greatest distance from each other, at that time the moon is full; in the world it is spoken of as the culmination of the bright half. If the sun and moon are together in one place, this is called conjoined movement; in the world it is spoken of as the culmination of the dark half. When the sun moves behind the moon, the sun's light illuminates the moon's light; because the moon's light is coarse, when it is illuminated it casts a shadow, and this moon-shadow in turn conceals the moon itself. Therefore, the back part of the moon is seen not to be round. For this reason, it is gradually veiled until the fifteenth day when the moon is completely veiled; when [the sun] moves behind it, this is called the dark half. If the sun moves ahead of the moon, it is unveiled and purified day by day in the same way, until the fifteenth day when it is fully round; when [the sun] moves ahead of it, this is called the bright half.
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The Lokotpatti-sūtra also asks: 'Furthermore, by what cause and condition are the nights long and the days short in the winter season?' The Buddha answered the monks: 'When the sun-deva's palace has passed six months, it gradually travels southward, shifting six krośas each day without any error. At this time, the sun-deva's palace is at the southernmost extremity of Jambudvīpa; the land's shape being narrow and small, the sun passes by rapidly. By this cause and condition, the days are short and the nights are long in the winter season. Furthermore, by what cause and condition are the days long and the nights short in the spring and summer?' The Buddha answered: 'When the sun-deva's palace has passed six months, it gradually travels northward, shifting six krośas each day without any error, diverging from its regular path. At this time, it travels through the middle of Jambudvīpa; the land being broad, its passage takes longer, and therefore the days are long. By this cause and condition, in spring and summer the days are long and the night divisions are brief.'
4.59
The Mahāprajñāpāramitā-śāstra states: As explained in the Chapter on Avaivartika: Concerning days, months, years, and seasons—a day is reckoned from dawn to dawn, with an initial period, a middle period, and a final period; the night likewise has three periods. One day and one night have thirty muhūrtas. At the spring and autumn equinoxes, fifteen muhūrtas belong to the day and fifteen muhūrtas belong to the night; at other times they increase or decrease. In the fifth month, the day reaches eighteen muhūrtas and the night twelve muhūrtas; in the eleventh month, the night reaches eighteen muhūrtas and the day twelve muhūrtas. A month is either thirty and a half days, thirty days, twenty-nine and a half days, or twenty-seven and a half days. There are four kinds of months: first, the solar month; second, the civil month; third, the lunar month; and fourth, the sidereal month. The solar month is thirty and a half days; the civil month is thirty days; the lunar month is twenty-nine days plus thirty sixty-seconds [of a day]; the sidereal month is twenty-seven days plus twenty-one sixtieths [of a day]. The intercalary month arises from the two matters of the solar month and the civil month; this is called the thirteenth month. Sometimes thirteen months are called one year; such a year has three hundred and sixty-six days, cycling through and beginning again. When a bodhisattva knows the middle period of a day, the preceding period has already passed, the subsequent period has not yet arisen, and the middle period has no dwelling place; there is no characteristic to be grasped of a period of the day, being empty and devoid of anything. Coming to thirty days, twenty-nine days have decreased; how can they combine to form a month? Since there are none, how can they combine to form a year? For this reason, the Buddha said that worldly phenomena are like an illusion and like a dream, merely phenomena that deceive the mind. Bodhisattvas are able to know the worldly combinations of days, months, and years, and are able to know their dissolution into nothingness; this is called skillful discernment. (According to the sūtras, when people have little merit, solar and lunar anomalies occur: there may be a red sun or a red moon and various evil omens, as fully explained in the sūtras.)
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- 法苑珠林 — 道世, Classical Chinese