大寶積經

XLIX. FORTY-NINTH DHARMA ASSEMBLY: THE SAGE VAST KNOWLEDGE

Thus have I heard. At one time, the Buddha was dwelling in the city of Stainless Victory on the bank of the Ganges River, together with an immeasurable assembly of bhikshus, including the Venerable Ananda, Mahakasyapa, Sariputra, Bakkula, Revata, Ajnata Kaundinya, and others. These venerable ones had accomplished what was to be done, had departed from all defilements, had exhausted their afflictions, and would never regress.

They constantly practiced seated meditation, recited scriptures, and engaged in walking meditation without ever becoming indolent or resting. At times, like a herd of deer, they walked and stood in silence; at other times, they remained in the forest, constantly absorbed in meditative concentration. These venerable ones abided in the luminous teachings of the Tathagata, had subdued their six faculties, and attained fearlessness.

At that time, the branches and leaves of the sala forest formed a dense canopy, and fragrant flowers covered the ground. Pigeons, parrots, kalavinka birds, king geese, and swarms of bees flew about, alighted, and made harmonious sounds capable of freeing sentient beings from torpor and indolence.

The Tathagata then said to the bhikshus: “Bhikshus! You must diligently accomplish what is to be done and use the precepts, discipline, and proper deportment to shelter and protect yourselves.”

At that very moment, the western direction suddenly shone brilliantly, like the radiance of the sun.

Because he had not yet abandoned desire, the Venerable Ananda asked: “World-Honored One! What sign does this radiance portend?”

The Buddha said: “Ananda! This is Vast Knowledge, a Dharma heir of the supreme sage Black Fragrance, who has attained the five higher knowledges. This sage, who restricts his food and whose body is gaunt and without luster, is traveling with five hundred companions, including the sages Not White, Celestial Being, Champayana, Dandayana, Kamayana, Mekhunasi, Doubtful Flavor, Dola, and others. Surrounded by them before and behind, he will come to where I am.”

At that time, the sage Vast Knowledge saw the World-Honored One from afar, his body and mind tranquil, dwelling in the dense forest and attended by the bhikshus. He thought to himself: How extraordinary! This honored one, endowed with omniscience and complete in all bodily marks, renounced the throne of a wheel-turning monarch, his ministers, and sixty thousand palace women as though casting away poisoned food. He practices austerities in the mountain forests, apart from sensual pleasures. His fame, heard everywhere, is indeed not false.

Among that assembly was a sage named Narada. Seeing the World-Honored One from afar, he became joyful and spoke this verse:

Behold beneath the forest trees that blue lotus bloom—

Who is this, like a mass of purple-gold?

Like a precious jewel upon Mount Meru, shining brilliantly,

And like the autumn moon unobscured by clouds.

All the sages rejoiced, joined their palms reverently, and gradually approached the Buddha.

The World-Honored One said to the bhikshus: “Look at those sages of Jambudvipa. Their hair hangs loose and disheveled; they dwell in desolate forests, smear themselves with ashes, and abstain from grain. Some fast for a month or half a month until they become gaunt and emaciated.

They wear deerskins or tree bark, and neither shave nor cut their hair and nails. They squat on open ground, their complexions like smoke, charcoal, or black bees. They practice spells and worship fire, regarding these things as auspicious.

They dwell in the open or beneath trees. Some cast themselves down from lofty crags or leap into deep ravines; some burn their bodies with fire or expose themselves to the sun until they are scorched and in pain. Relying proudly upon their lineage, they remain far removed from unsurpassed wisdom.

“Bhikshus, you should know that the understanding and views of these sages are impure. Deluded and infatuated with the cycle of birth and death throughout the three realms, they cannot escape it.”

After hearing this teaching from the Buddha, the World-Honored One, the bhikshus said with one voice: “We now rely upon the Tathagata and diligently cultivate the pure life; we shall completely escape the three realms.”

The sage Vast Knowledge and the other sages gradually approached the Buddha. Seeing the majestic virtue and solemn bearing of the arhats, they became apprehensive. Bending their bodies and lowering their gaze, they each bound up their loose hair and wore a white cord upon the body. Their countenances were dark, their eyes bluish-yellow, their hair dry, and their bodies unsightly. In their hands they carried thick staffs made of three sections of wood. Some traveled through the sky, while others discussed worldly treatises.

The sage Vast Knowledge came before the Buddha and said: “World-Honored One! May the Buddha acknowledge our assembly here today.”

The Buddha declared: “Vast Knowledge! I already clearly understand birth among all conditioned realms of existence and their intrinsic nature.”

The Venerable Ananda asked: “World-Honored One! Who is this sage, surrounded by other sages, possessing brilliant intelligence and eloquent speech, with his hair hanging loose?”

The Buddha said: “Ananda! This is the sage Vast Knowledge. He composed the Vedic texts, upholds and practices the teachings of Shakara, and has produced various worldly writings.”

The arhats said to one another: “What attainment does this sage possess? Although he practices such austerities, he is still unable to gain liberation from birth and death.”

The arhats again thought to themselves: Now that these sages have come before the Buddha, what will they ask? Will they inquire about causes and conditions, or will they inquire about non-self?

The sage Vast Knowledge joined his palms toward the Buddha and said: “World-Honored One! The appearance of a Buddha is difficult to encounter, and an assembly of the holy Sangha is likewise difficult to encounter. I now have a few doubts that I wish to ask about. May the Buddha compassionately instruct me.”

The Buddha said: “Great Sage! Ask whatever you wish, and I shall explain it.”

The sage Vast Knowledge asked: “World-Honored One! What is giving? What is the meaning of giving? Who is a donor? What does ‘donor’ mean? How can one who gives not be called a donor? How can a donor not be called one who gives? How should one give so that merit and its rewards arise in relation to the recipient? After one has given, how does the merit of giving follow, accumulate, and gather, whether in this life or a future life?

“World-Honored One! After the Buddha enters final nirvana, when offerings are made to stupas and shrines, who receives and accepts them so that merit and its rewards may be obtained?”

The Buddha said: “Great Sage! The questions you have asked are exceedingly rare. You wish thereby to awaken those who have newly given rise to the aspiration.”

At that time, the Venerable Sariputra was among the great assembly. His hair was white and his face wrinkled. Supporting his eyebrow with his right hand, he gazed for a long while and then said: “In the past, I often heard people praise the sage Vast Knowledge. Why does he now ask questions without understanding, like a child? Why does he not inquire into the profound principles of causes and conditions and non-self, but instead asks about the karmic rewards of giving?”

The Venerable Ananda approached, bowed at the Buddha’s feet, and said: “World-Honored One! That sage delights in giving. I ask permission to explain the meaning of giving to him.”

The Buddha declared: “Ananda! If a question is put to the Tathagata but a disciple of the shravaka vehicle answers it, that answer is not the teaching of the Tathagata.”

The Venerable Sariputra again said: “World-Honored One! This sage now harbors that doubt. I ask permission to answer him.”

The Buddha declared: “You may not. Among the shravakas, you are the foremost leader. If you were to answer in my presence, sentient beings would fall into the evil destinies, for they would slander us, saying that the Tathagata does not possess definitive wisdom, or claiming that although the Tathagata has attained complete awakening, he still harbors self-conceit.”

After hearing the Buddha speak in this way, the bhikshus all gave rise to pure faith and said: “World-Honored One! The sage Vast Knowledge has asked about his doubts. May the Buddha answer him.”

The Buddha said to the sage Vast Knowledge: “Great Sage, now listen attentively to the karmic rewards of giving and the distinctions among their karmic causes.

“If a recipient can cause the donor to obtain such karmic rewards, this is the meaning of giving. If a sentient being with a pure mind entrusts personal wealth to a steward to distribute as gifts, the owner of the wealth is called the donor, while the steward is called the one who gives. If a person with a pure mind personally distributes personal wealth as gifts, that person is called both the donor and the one who gives.”

“Furthermore, Great Seer, there are thirty-two kinds of giving that are not pure. You should now listen attentively.

If someone gives while holding inverted views and understanding, this is not called pure giving. Giving in order to repay a favor, giving without compassion, and giving for sensual desire are all not called pure giving. Giving into fire or giving into water is also not called pure giving.

Giving under threat, giving to the five households, giving poisonous substances, giving knives, clubs, or weapons, and giving through killing are all not called pure giving. Giving in order to subdue others, giving for praise, giving for musical performances, giving for physiognomic readings, giving in pursuit of beautiful adornments, and giving in order to form friendships are all not called pure giving. If birds or beasts enter a house and eat, but the householder is displeased, this is not called pure giving.

Giving in order to learn a trade, giving to a physician because of illness, and first beating and reviling someone and afterward giving them wealth are all not called pure giving. Giving while doubting whether or not one will receive a recompense is not called pure giving. If, after giving, one becomes distressed and regretful at heart, this is not called pure giving.

Giving while telling the recipient, ‘Later you will become my ox, horse, or other domestic animal,’ is not called pure giving. Giving while saying, ‘I myself shall enjoy this meritorious reward,’ is not called pure giving. Suppose a person, while young and strong, has no pure faith, but later becomes afflicted by illness and suffering or is about to die, with the body in pain and the hands and feet failing, while the messengers of King Yama sport before them and their relatives look on, weeping and lamenting; if only then does that person give, this is not called pure giving.

Giving while thinking, ‘May the people of other cities and towns know that I have given,’ is not called pure giving. Giving with jealousy and arrogance is not called pure giving. Admiring a wealthy and noble household and giving gold, silver, silk, and brocade in order to seek a marriage alliance is not called pure giving.

Giving in order to obtain sons or daughters, or for various other mixed conditions, is not called pure giving. Giving while thinking, ‘By giving now, I shall receive a meritorious reward in a future life,’ is not called pure giving. Seeing the poor without compassion, yet instead giving wealth to the rich and noble, is not called pure giving.

Giving out of craving for flowers and fruits is not called pure giving.

Great Seer, these thirty-two kinds of giving tainted by attachment resemble a person sowing good seed in poor, barren soil. Relying upon the earth and moistened by rain, the seed will certainly sprout and grow into a plant, but the harvest of flowers and fruits will be meager.”

The seer Vast Learning again addressed the Buddha: “World-Honored One, how can one give to those who uphold the precepts and those who break the precepts without the merit being lost?”

The Buddha said: “Great Seer, if someone has pure faith in cause and effect, joyfully gives for the sake of all sentient beings, never regrets it, and makes no distinction between those who uphold the precepts and those who break them, the merit is not lost.

“Furthermore, Great Seer, there are five kinds of giving called great giving: giving at the proper time; giving to one who practices the path; giving to the sick and those who tend the sick; giving to one who expounds the true Dharma; and giving to one who has journeyed to another country.

“There are another five kinds: giving the true Dharma, food, lodging, lamps, and incense and flowers.”

The seer Vast Learning again asked: “World-Honored One, what kinds of giving are pure?”

The Buddha said: “Great Seer, if a person arouses faith, gives for the sake of all sentient beings with a compassionate heart, and dedicates the merit to unsurpassed bodhi, universal purity, and liberation, this is called pure giving.

“There are also five kinds of unsurpassed giving: giving to the Tathagata, to the Sangha, to one who teaches the true Dharma, to one’s father, and to one’s mother. Giving to these five recipients is called unsurpassed giving.

“There are also kinds of giving called great giving: giving to a king who has lost his throne, to one oppressed by officials and without refuge, and to one suffering from illness—all these are called great giving.

“If one encounters a condemned person who is about to be executed or someone whose life is endangered by calamity, and is willing to relinquish one’s own life to save that person’s life, this is called great giving.

“Giving medicine to the sick is also called great giving.

“Giving at the proper time to a Sangha complete in moral discipline is also called great giving.

“Giving to one who seeks wisdom is also called great giving.

“Giving to domestic animals, birds, beasts, frogs, and other creatures is also called great giving.

“Giving to those who lack necessities so that they may be fully satisfied is also called great giving.

“Encouraging others to give purely and rejoicing in their giving is also called great giving.

“Furthermore, Great Seer, you previously asked how merit may be cultivated after the Buddha has entered nirvana.

“Great Seer, all Buddhas, the Tathagatas, are the Dharma-body and not the form-body. Whether a Buddha remains in the world or has entered nirvana, if someone makes offerings, the meritorious reward is no different.

“It is like a Wheel-Turning King who issues a decree throughout his realm forbidding the killing of sentient beings and false speech. Some people in the realm may never have seen the king or attended him personally; they have only heard the king’s decree and obey it. The king will surely rejoice in these people, and thus they will be reborn in the heavenly realms. Those who violate the king’s decree will fall into the lower realms.

“Great Seer, even if people see my body, what benefit is there if they do not observe the precepts I have taught? Although Devadatta encountered the Buddha, he still had to fall into hell.

“In future ages, if someone diligently practices in accordance with the Buddha’s teaching, that person will be exceedingly rare and will be no different from one who has seen the Buddha.

“Great Seer, you asked how the causes and conditions of merit accompany a donor, accumulating and gathering together.

“Great Seer, it is like a bundle of reeds that, when burned, produces a bright flame; yet one cannot say that the bright flame had been stored within the bundle of reeds. Likewise, the merit accumulated by a donor follows them as a shadow follows a form, though it cannot be seen.

“When grapes or sugarcane have not yet been pressed, their sweet juice cannot be seen, yet that sweet juice does not exist elsewhere. Likewise, the meritorious reward cannot be seen within the donor’s body, hands, or mind, yet it never departs from the donor.

“It is like a seed of the nyagrodha tree: before it matures, no sprout can be seen within it.

“It is like a merchant who brings goods to sell in a great city and gains abundant profit. The donor’s merit is the same.

“It is like a swarm of bees gathering nectar from flowers, or clouds covering the sky. Who can see anything being stored or accumulated there? Yet when the result is formed, it becomes delicious honey or nourishing rain. The donor’s meritorious reward is likewise.”

Vast Learning addressed the Buddha: “I have now heard the World-Honored One explain the distinctions in the meaning of giving.

“World-Honored One, how does consciousness become attached to the human body?”

The Buddha taught: “Great Sage! Suppose a king dwelling in a great city fears that an enemy army may come. He therefore has moats dug and ramparts raised, stores provisions, maintains and trains his generals and troops, erects banners and standards, drills elephants and horses, deploys his forces in battle formations, and issues orders to prepare for combat.

They put on thick armor, take up sharp blades, and stand on strict guard. If the king’s merit is exhausted and the enemy forces are strong, he will be defeated and perish. So too, the consciousness dwelling within a human body sees the six faculties being assailed by impermanence.

It therefore gives rise to faith, establishes right mindfulness, practices the true Dharma, disciplines its thoughts, and proclaims: ‘A mighty army of impermanence is now coming to do harm. I must quickly put on the armor of generosity, take up the sword of wisdom, carry the bow of conscience and shame, and erect the ramparts of the precepts as a defense.’ As the mighty army of impermanence gradually presses upon the six faculties, that consciousness must abandon the body, just as a king whose merit is exhausted must abandon his city and go to dwell in another city.”

Guangbo said: “Blessed One! How am I to know whether a city is a city of merit or a city devoid of merit, which I must abandon and leave?”

The Buddha taught: “Great Sage! Suppose a person travels in a large, sound vessel to cross the great ocean. Although he encounters violent winds, towering waves, and fierce sea monsters, because the vessel is sturdy, he succeeds in reaching the other shore. Once safely ashore, he makes offerings, circumambulates the vessel three times, and reverently exclaims: ‘Excellent! By relying upon this vessel, I was able to cross the great ocean.’

“Great Sage! So too, after death, a meritorious person reflects: ‘Now I have been born in a heavenly realm. My former human body was truly not obtained in vain. By relying upon that human body, I escaped falling into the evil destinies. Excellent! My former body is indeed worthy of reverence and affection.’

“Great Sage! Suppose a person travels in a damaged and unsound vessel to cross the great ocean, but in the midst of the sea it sinks and overturns. That person becomes angry, detests it, and curses the defective vessel. So too, after death, a person who committed evil karma and possessed no merit must fall into an evil destiny. He becomes angry with, detests, and reviles his former body, saying: ‘All the effort spent nourishing it was in vain, and now I must endure such suffering!’ He is like one carrying a bundle of filthy, dry grass, or like a silkworm spinning a cocoon and binding its own body, thereby bringing calamity upon itself.

“Great Sage! When one who has created merit takes on the next body, as soon as his consciousness has dwelt in the mother’s womb for seven days, he is able to think and know: ‘I was born here from that other place.’ Because he possesses wholesome karma, joy arises in his heart, and he may cause three auspicious signs to appear in his mother: her face is always joyful, radiant, and beautiful; her right foot presses the ground more firmly and steadily than before; and her hand frequently caresses her right hip. She enjoys wearing clean garments, and her beauty increases.

“The consciousness of one who has committed evil karma likewise, after dwelling in the womb for seven days, remembers: ‘In that other place, I formerly committed evil deeds.’ Having reflected thus, sorrow and anguish arise in his heart, and he may cause in his mother various inauspicious signs: her body becomes foul, emaciated, and sallow; she is continually distressed, dizzy, and vomiting; calamities afflict the entire household, and misfortune and suffering press upon them. At the time of childbirth, either the mother may die or the child may perish prematurely.”

Guangbo again said to the Buddha: “Blessed One! When consciousness first enters the womb, if it possesses wisdom, what does it remember and know?”

The Buddha taught: “Great Sage! When that consciousness first enters the womb, it sees throughout Jambudvipa many palaces, ponds, gardens, groves, and forests, all beautiful wherever they may be, while relatives gather together in great happiness. If it possesses heavenly wisdom, then according to its recollection it knows immeasurable hundreds of thousands of former lives: ‘I was born in that place. That person was my mother and gave birth to me a hundred times; for a hundred lives she nurtured me.’ Having reflected in this way, disenchantment and detachment arise in its heart: ‘How painful! I have died and been born again in this world in this manner. This is enough. May I forever escape all the realms of hardship.’”

Guangbo asked the Buddha: “Since that consciousness conceives such disenchantment and aspires for liberation, does it not thereby escape the cycle of birth and death?”

The Buddha taught: “Great Sage! That is impossible. For such consciousness, which bears no characteristic of renunciation, to attain liberation can never occur. Although, while within birth and death, that consciousness conceives disenchantment and aspires to depart far from it, it nevertheless undergoes birth again. Were this not so, then both those who create merit and those who commit evil would all proceed toward the fruit of nirvana.

“Great Sage! Regarding what you described as the consciousness that thinks, remembers, and knows: this is the activity of consciousness, not the activity of wisdom. Consciousness is capable of discrimination, while wisdom is capable of clear knowing. Only when consciousness and wisdom unite do they possess the capacity you described.

Wishing to restate this meaning, the Buddha spoke these verses:

Capable of guarding against every evil deed,

Or accumulating many afflictions,

Knowing wisdom and the lack of wisdom,

Whether wise or foolish,

Seeing arrogance and ignorance,

Seeing and knowing all these things—

It never departs from wisdom;

Through wisdom, it clearly knows.

Consciousness and wisdom do not leave each other;

The Buddha always teaches that they unite.

One wheel does not make a cart,

Nor do two wheels alone make one;

Nor is it something apart from the wheels.

A person and an ox are also required,

Together with spokes and axle,

And both shafts fully provided,

As well as the yoke-ring and reins;

Only then is it called a cart.

The body is likewise so:

It arises from the union of the elements,

With all the faculties complete,

And is drawn onward by consciousness.

The joints are linked together,

The sinews and vessels extend throughout,

The skull is covered by skin and hair,

With intestines, lungs, heart, and liver,

While spleen and stomach are joined together;

Thus this provisional body is constructed.

King Consciousness dwells within it,

Ruling and directing the body,

Clearly knowing the nature of each thing;

This is called consciousness joined with wisdom.

“Great Sage! That consciousness is subtle and cannot be seen through material form. It does not possess the faculties, yet it does not depart from them. Whenever a person is timid, terrified, or engaged in reflection and contemplation, all these are activities of consciousness, not functions of wisdom.”

Guangbo said to the Buddha: “Blessed One! How should one observe sentient beings who are born among humans from the hell realms, and so forth, up to those who come from the heavenly realms to be born among humans? What differences in karmic causes lead beings to be born in the heavenly realms, among animals, among hungry ghosts, or in the hell realms?”

The Buddha said: “Sage! Only a Buddha clearly sees the inherent nature by which sentient beings die here and are born there. It cannot be known by sages possessing the five superknowledges, nor can it be known by humans, devas, Brahma kings, Mara kings, shravakas, or pratyekabuddhas.

“Great Sage! Suppose a person, while abiding in the Buddha’s Dharma, frees himself from discriminations born of greed, hatred, and delusion and realizes the first fruit. Even the realm of such a person cannot be clearly known by Shakra, the devas called Narayana, or sages possessing the five superknowledges such as yourselves.”

Hearing the Buddha speak these words, the sage Guangbo thought to himself: “That noble wisdom clearly comprehends karmic retribution within the cycle of rebirth—truly, this is something I have never before encountered.”

Guangbo bowed at the Buddha’s feet and said: “Blessed One! I am now old and feeble, and my memory has declined; I am unable to attain the fruit of the Path and incapable of bearing the heavy burden of bodhi. From this day onward, I, my disciples, and all our retinue take refuge in the Buddha, the Dharma, and the Sangha. I humbly beseech the Blessed One to instruct us so that we may gain benefit and joy, for the sun of noble wisdom ever abides in the world, dispelling delusion and afflictions. Excellent, Blessed One! I pray that the Buddha will expound how all sentient beings are born in the heavenly realms.”

The Buddha taught: “Great Sage, listen attentively! I shall now explain this matter.”

If there is any being who steadfastly perfects the practice of giving and scatters beautiful, fragrant flowers, that person will certainly be reborn in the Heaven of Garland-Bearers. At the time of death, that person’s body emits a subtle fragrance and fresh flowers miraculously appear. That person also sees flowers of many colors scattered over their body, or sees halls and palaces hung with many bells, chimes, and jewels and adorned with various beautiful flowers, with hundreds of thousands of heavenly maidens dwelling within.

After death, that person sees their future father and mother in the Heaven of Garland-Bearers united as people are in Jambudvipa. Blown by the wind of desire, that person enters the womb. The heavenly mother then carries the child for seven days and gives birth to a son from beneath her right armpit.

As soon as he is born, before his chest appears a delightful celestial flower, naturally woven into a garland of seven colors: white, black, yellow, red, blue-green, pink, and copper-red. That garland radiates dazzling light, and the wind carries its floral fragrance throughout one yojana. For this reason, that god is called a Garland-Bearer.

Within the palace are trees whose honeyed sap is as fragrant and delicious as amrita. The fruits in the garden possess eight excellent flavors. That god eats only those fruits and no other food.

Whenever hunger is felt, ripe fruits spontaneously appear upon the trees. The ground has neither thorns nor gravel, but is everywhere cleanly spread with soft grass and fresh flowers. Some palaces resemble masses of white flowers, while others are built of pure gold.

Beautiful heavenly maidens frolic together beneath their eaves. A god in the Heaven of Garland-Bearers lives for two hundred celestial years. When that god is about to die, two signs appear: the leaves of the trees in the palace gardens wither, their branches droop, and their blossoms lose their fragrance; the garland upon the god’s body suddenly withers and turns yellow, the cool breeze becomes a scorching, poisonous wind, and the god wishes to abandon the magnificent palace and depart.

When the heavenly maidens see these ominous signs, they gather around that god and lament, saying: “Alas, impermanence has not the slightest compassion. It seizes the one we cherish and grants no freedom; in but a moment, he will leave us behind.” At that time, the heavenly son, the Garland-Bearer, is successively afflicted by increasing fever, and his entire body emits fiery light. Even so, inwardly he feels no burning heat but remains blissful.

Departing from that heaven, he is born in the human realm. While his consciousness is in the womb, it causes his mother to delight in garlands of fragrant flowers and various sweet fruits. She often dreams of splendid, bustling cities, towns, and marketplaces, with flower garlands hanging everywhere.

After he is born, his body is radiant and handsome. He delights in clean garments and beautiful fresh garlands, enjoys visiting relatives and friends, is intoxicated by sensual pleasures and enamored of women’s beauty, and covets every kind of precious garment, flower garden, blossom, and fruit. When he sees wealthy and honored people, he becomes even more delighted.

Furthermore, O Great Seer! Those who are bound for the Heaven of the Four Heavenly Kings are as follows: If a person, on seeing the poor or the sick, gives them food, drink, clothing, or medicine, or digs ponds and wells for public use, then at the time of death that person’s body does not grow emaciated or change color. The body does not become foul, the voice does not grow hoarse or fail, there is no loss of control over urine or feces, and the sense faculties are not impaired.

That person can see themselves among the assembly of gods. After death, the corpse is the color of a pink lotus, a fragrance issues from the mouth, and a cool breeze blows fragrant flowers over the body. At that time, the consciousness sees its future father and mother among the gods of the Four Heavenly Kings joyfully sporting together, absorbed in passion.

When the heavenly father strokes the heavenly mother’s back with his right hand, the consciousness is conceived in the mother’s thigh. After seven days, a celestial body is born, fully adorned with every kind of ornament.

O Great Seer! The domain of the Heaven of the Four Heavenly Kings measures eighty-four thousand yojanas across and is adorned throughout with intermingled gold, silver, vaidurya, and crystal. Within the palaces of the Four Heavenly Kings are hundreds of thousands of heavenly maidens.

The gardens are filled with hundreds of thousands of kinds of flowers and fruits, as large as human figures. The light of celestial mani jewels perpetually illuminates that realm. From the branches of the forest trees hang kalpa garments and exquisite silks.

Those trees are all lustrous and beautiful, delighting everyone who sees them. Musical instruments hang throughout the halls and temples, and the sounds of pipes and flutes arise spontaneously. The celestial youths have only one task: preparing and kneading the food.

The rice is fragrant and delicious, the color of a pink lotus, and its flavor surpasses amrita. All the bowls and plates are made of two substances, gold and silver. Whatever beautiful, fragrant, delicious, and sweet food one desires naturally appears within them.

There is also a celestial wine called flower wine, exceptionally fragrant and cool; anyone who smells it naturally becomes intoxicated. Each heavenly son in the Heaven of the Four Heavenly Kings has a private sleeping palace called Early Autumn, above which a thousand sala trees intertwine to form a dense canopy. Garlands of gold, silver, and jewels hang everywhere.

There are also radiant, beautiful, soft, and delicate beds, seats, curtains, and carpets. Sixty thousand heavenly maidens, beautiful in countenance and dressed in lustrous garments, speak in clear, melodious voices harmonizing with celestial music. Having been instructed by the celestial musicians, these heavenly maidens—whether singing, dancing, speaking, laughing, walking, or standing—cause all who see them to become enamored.

Before the palace stand majestic banner poles adorned with gold, silver, brocade, and silk, from which jeweled banners flutter in the wind.

That realm has four Heavenly Kings: Dhrtarastra, the Heavenly King Who Upholds the Nation; Virudhaka, the Heavenly King of Increase and Growth; Virupaksa, the Heavenly King of Broad Vision; and Vaisravana, the Heavenly King of Great Learning. In that heaven, the four Heavenly Kings frequently assemble the heavenly sons for joyful feasting and drinking. The heavenly sons of the Heaven of the Four Heavenly Kings live for five hundred years, reckoned according to celestial years, and none dies prematurely.

O Great Seer! When a heavenly son in the Heaven of the Four Heavenly Kings has completed his lifespan and is about to die, three signs appear: first, the radiance of his body disappears; second, the garland he wears no longer gives off fragrance; and third, he no longer delights in hearing the heavenly maidens perform music, nor does he enjoy wandering through the flower gardens. His garments become soiled, his garland withers, sweat seeps from his body, and his eyes become dry and irritated.

When he looks again upon the things he formerly delighted to behold, he grows ever more bewildered. He is like a fish taken from the water and placed on the ground beneath the summer sun, overcome by the scorching heat and writhing upon the earth. When the heavenly maidens see that heavenly son suffering such sorrow, they gather around him and lament together: “Alas, alas!

How has the one we cherish come to this? Formerly he was joyful, but now he is filled with sorrow. How can he bear today to abandon us and these places of pleasure?”

The heavenly maidens spoke this verse of lamentation:

All these splendid adornments,

The places where you took your pleasure,

This palace-city of great merit,

With towers on every side,

Ever thronged with heavenly maidens,

Its gardens and groves forever flourishing—

How can you bear to cast them aside?

Alas for impermanence!

After speaking this verse, the heavenly maidens looked at one another, choked with grief. Holding fresh flowers in their right hands, they scattered them over the heavenly son and said: “Possessing abundant merit, you will be born in the human realm. That place is a field of merit; you must have faith and sow wholesome seeds there.”

At that time, when that deva saw that all the celestial maidens had abandoned him and gone far away, his anguish increased, and his body and mind burned with torment. Like a drop of oil sprinkled upon red-hot iron, he instantly perished, leaving only a little smoke and ash, which was then scattered by the wind of karma; like a particle of the finest dust divided into a hundred billion parts, he could no longer be seen.

The consciousness of that deva descended from the heavenly realm into the human world. Seeing a father and mother united, it conceived joyful delight and immediately entered the womb. As soon as the mother became pregnant, certain signs appeared: she ate and drank more but did not consume flesh or blood; she delighted in wearing fine garments and flowers and enjoyed places where crowds assembled; toward relatives and friends, she became more affectionate than before.

Although she carried a child in her womb, she experienced no discomfort; saliva did not flow from her mouth, and her body did not feel heavy or weary. After the child was born, the boy possessed a dignified and handsome human form. His eyes were deep blue like celestial blue jewels, and all who saw him delighted in him.

Whenever he heard accounts of the Heaven of the Four Great Kings above, he rejoiced greatly. He always delighted in giving, enjoyed wearing fragrant garments, was by nature fond of frequently eating and drinking, delighted in song and dance, and was attached to gardens, forests, and women.

O Great Seer! If anyone, through pure faith, abstains from killing and stealing, brings fine food, drink, and useful articles, and offers garments, money, jewels, and treasures in worship and generosity, and reverently presents flowers and incense before a Buddha-stupa, then at the time of death that person's body will suffer neither sickness nor pain and will be neither filthy nor foul-smelling. Right mindfulness will not be lost; the complexion will be like the color of gold; the bridge of the nose will not collapse or break; the mind will not be afflicted by burning torment; the throat will be neither obstructed nor rattling; the person will not be oppressed by the wind of karma; the voice will be neither hoarse nor inarticulate; and sleep and nourishment will remain normal.

Great Seer, you should know that the wholesome person described above cannot be harmed by any kind of poison and has become free from indigestion, injury, untimely death, and calamity.

At death, because this person's consciousness is destined for the heavenly realm, it beholds the palaces of the Heaven of the Thirty-Three. Golden images of makaras adorn the pillars and gateways of the buildings. The ground is made of excellent sandalwood and sprinkled with fragrant water; it is soft, gentle, pure, and clean, whiter than frost or snow and immaculate like strings of jewels. Fragrant yellow sandalwood trees stand interspersed with lamps made of celestial jewels. Celestial maidens and devas joyfully amuse themselves throughout the gardens.

Upon beholding this heavenly scene, the consciousness gives rise to joyful delight and immediately enters the hand of a celestial maiden who is to be its mother, there forming an embryo. At that moment, a flower appears in the mother's palm. She holds it up for the celestial father to see, and they rejoice together. The celestial mother then cups and supports the flower with both hands, and the deva is immediately born. The celestial mother says to the celestial father, “Today I have given birth to a deva, causing our wholesome lineage to flourish even more.” They then assemble the devas to hold a celebration.

Seven days after his birth, that celestial youth possesses all the characteristics of a being of the Heaven of the Thirty-Three. He remembers and knows his former life: from what place he died and how he was born here, who had been his father, who had been his mother, and what wholesome deed he had formerly performed. Having recollected these things, he gives rise to joy and immediately becomes enamored of and delights in the five sensual pleasures.

Celestial palaces, gardens, and groves spontaneously appear. The arms of that celestial youth are straight and smooth like an elephant's trunk; his chest is high and full like a lion's chest; his thighs are round and shapely like the trunks of plantain trees. His skin and flesh are radiant, lustrous, and pure, without freckles, black moles, or stray hairs, and without the slightest foulness or impurity.

His entire body diffuses a subtle and exquisite fragrance. All the light, close-fitting garments, strings of jewels, and celestial flower garlands need not be sought elsewhere; they naturally appear complete upon his body. At that time there is no other deva in that palace, only celestial maidens.

When they see the celestial youth, they immediately come and surround him, saying together, “Excellent! It is very good that you have come here. This palace belongs to you.

We celestial maidens have until now had no one upon whom to rely; please allow us to attend upon you.” These celestial maidens are all youthful, with breasts like golden vessels and faces like pink lotuses. Sixty thousand such celestial maidens escort the celestial youth into a grove filled with luxuriant and flourishing celestial kovidara trees. Various kinds of celestial music—the sounds of pipes, flutes, drums, and stringed instruments—arise spontaneously.

Their wondrous tones bring ease and delight to all who hear them. There is also a lion throne adorned with banners and strings of jewels and cushioned with brocade and silk. When the celestial youth sees these magnificent and beautiful sights, he immediately ascends and sits upon the lion throne like a consecrated king.

When the deva has taken his seat, the various precious ornaments spontaneously proclaim: “This wholesome person has come from Jambudvipa and, through creating heavenly merit, has been born here. Everyone should come to attend upon him, playing instruments, singing, and dancing to make him joyful and never weary.”

After this proclamation is heard, throughout the gardens, groves, and palace, all sixty thousand celestial maidens hold celestial flowers in their hands and wear celestial garments. The fragrance issuing from their bodies is like the aroma of grape wine, honey wine, and hua wine; whoever smells that fragrance becomes intoxicated with infatuation. The celestial maidens say in unison, “Since you have accumulated heavenly merit, please allow us to serve you.”

At that time, the deva and the celestial maidens wander and amuse themselves in the Grove of Joy, the Grove of Variegated Flowers, the Grove of Blazing Jewels, the Grove of Supreme Radiant Adornment, and the Garden of the Sun Palace. They also wander through the Garden of Murmuring Springs and the Garden of Musical Sounds. These groves and gardens are cool, beautiful, and luxuriant. There are no harsh winds, and the fragrance of flowers fills the air. Blue mani jewels illuminate every place. Kings of birds sing wondrous songs; their plumage blazes like masses of jewels, and their beaks are made of celestial vaidurya. Birds fly throughout all the gardens and groves.

O Great Seer! In the Heaven of the Thirty-Three there are pools whose water possesses the eight excellent qualities and rises and falls with the months. The water of these pools is never defiled but always pure, clear, and cool. Within the pools grow fragrant, hundred-petaled flowers. Along their banks, trees stand in orderly rows, filled with beautiful blossoms. These pools are places where celestial maidens often come to bathe and amuse themselves.

When it is time to eat, bowls and plates made of jewels spontaneously appear according to one's wishes. The foods are beautifully colored and fragrant like kumuda flowers, whiter than snowy jade, and are called celestial amrita. These foods possess every fine fragrance and flavor and are easily digested; they never have pungent, sour, bitter, or astringent tastes.

O Great Seer! There are classes of devas whose karmic recompense is not pure. Although they eat together from the same bowl, some perceive the food as blue or red; others see it as yellow or black, or as a mixture of many colors. Their celestial bodies do not differ, yet their food does. You should know that in former lives, while dwelling in the human world, these devas did practice generosity, but after giving they regretted it and felt remorse. They therefore experience such recompense.

O Great Seer! In the Heaven of the Thirty-Three there are also gardens called Conjugal Union, where the fruit trees are always luxuriant. These are the dwelling places of those who are free from desire and abide in serene stillness. Any devas and celestial maidens who enter those gardens do not do so because they delight in sensual pleasure.

“O Great Seer! Foremost among my shravaka disciples is Gavampati, who now dwells in that Garden of Union. Gavampati is the son of a pure Brahmin family. He abides in the meditative concentration of loving-kindness and, through the samadhi of loving-kindness, opens his compassionate eyes. Whenever he enters concentration, he remains so for seven days before any outward sign of breathing appears. When he enters concentration, a cool breeze arises according to his wish. Even if the conflagration at the end of an eon were to burn the great earth into one immense mass of fire, it could not harm so much as a mustard seed’s portion of his body while he abides in meditative concentration. Gavampati’s body, while absorbed in meditation, always remains as steadfast as Mount Sumeru.

“The Dragon Kings Nanda and Upananda possess great majestic power. The fierce breath they exhale can cause Mount Sumeru to shake and resound, and can turn the waters of the four great oceans salty. Yet even if these two Dragon Kings were to exert all the power they possess, they could not disturb Gavampati while he was absorbed in meditative concentration.

“O Great Seer! Although the celestial maidens in the Garden of Union are intoxicated with sensual desire, when they behold my disciple, the Venerable Gavampati, their minds immediately become pure. They bring mandārava flowers and lotuses as offerings and reverently join their palms before him.

The celestial sons of the Heaven of the Thirty-Three also gather around him, bringing celestial nectar as an offering. In the Garden of Union, the Venerable Gavampati expounds the divisions of scripture: discourses in prose, verses, reiterated verses, accounts of extraordinary events, spontaneous teachings given without request, birth stories, accounts of past events, causes and conditions, expositions, extensive teachings, parables, and prophecies.

When those celestial sons and celestial maidens hear the Venerable One teach the Dharma, not one fails to attend diligently, revere him, and hold him in esteem.

“Furthermore, O Great Seer! In the Heaven of the Thirty-Three there is an assembly hall. It has forty-eight thousand pillars, all fashioned from gold, silver, mother-of-pearl, agate, and the heartwood of sandalwood.

Bells and pendants are suspended there, producing wondrous sounds. Celestial fabrics are spread everywhere, and banners and streamers are raised. Music like the sounds of pipes, flutes, harps, zithers, lutes, conches, drums, gongs, and cymbals arises naturally in wondrous harmonies, delighting all who hear it.

The celestial sons and celestial maidens, cherishing one another and rejoicing to meet, frequently assemble in that hall. The assembly hall is adorned with precious maṇi jewels, and its floor is paved with luminous beryl, lustrous, immaculate, and smooth as a mirror. Fragrant ointments, powdered incense, and many kinds of beautiful flowers are scattered everywhere.

No one there becomes drowsy or falls asleep, nor does anyone entertain thoughts of indolence. Gentle, cool, fragrant breezes waft throughout the hall.

“O Great Seer! Throughout that Heaven of the Thirty-Three are lofty pavilions made of jewels, precious woods, and sandalwood. Jeweled nets are spread over them, many strings of pearls are suspended, and fragrant flowers are strewn everywhere. Although hundreds of thousands of celestial maidens are intoxicated with sensual desire, they never envy one another, harbor jealousy, quarrel, or contend, but always live together in harmony. The faces of those celestial maidens are beautiful like the radiant full moon. Garlands and jewels adorn their heads and bodies. Their voices are pure, and the wondrous sounds of their songs continue without ceasing.

“Furthermore, O Great Seer! The assembly hall in the Heaven of the Thirty-Three is orderly and spacious. Its broad, lofty terraces are as cool as the shade of clouds. On all four sides of the assembly hall are gardens, each one hundred yojanas in extent. Within them are many fresh lotuses, golden in color. Wondrous songs issue from the flowers, delighting all who hear them. Beyond the gardens are groves composed entirely of celestial trees, such as kāñcanada trees, pārijāta trees, and kovidāra trees.

“O Great Seer! In that Hall of Excellent Dharma, all the precious ornaments and delightful objects are masses of gold and silver, beryl, crystal, mother-of-pearl, agate, and red pearls. The halls and terraces are likewise formed from masses of these seven precious substances. The treasuries are filled with rare and precious objects.

“The palaces number in the hundreds of thousands. Gardens and groves adorned with jewels extend continuously, near and far.

“In that realm, sounds of peace and happiness are always heard. There is never any sorrow, suffering, illness, calamity, or misfortune.

“After the celestial sons and celestial maidens of the Heaven of the Thirty-Three have enjoyed themselves in those gardens and groves, they gather in the Hall of Excellent Dharma to partake of happiness together.

“Furthermore, O Great Seer! In the Heaven of the Thirty-Three there is also a separate palace named Sudarśana. The Sudarśana Assembly Hall is bright as midday and pure and clear like a luminous mirror. Jeweled cords are hung all around its four sides as ornaments.

“Within that assembly hall are one thousand celestial maidens. Their crowns are adorned with flowers made of the seven precious substances, their strings of pearls and jewels shine brilliantly, and they are enveloped in gauze woven with golden thread.

“That Sudarśana Palace has sixty thousand pillars. Its beams and rafters shine upon one another, while layer upon layer of rare treasures is interspersed as ornamentation. Its lacquer is deep crimson, and its floors are sprinkled with sandalwood water, aloeswood water, and fragrant blended unguents, filling the air with exquisite perfume.

“Elephants, horses, and carriages pass back and forth there, raising golden dust that turns every place the color of gold.

“Śakra Devānām Indra, holding a vajra in his hand and attended by hundreds of thousands of celestial maidens, enters that jeweled palace to delight in its pleasures.

“O Great Seer! You should know that in the Heaven of the Thirty-Three there is a celestial king named Indra, whose heroic strength equals that of nine thousand great elephants. The arms of that celestial king hang gracefully like the trunk of a celestial elephant, and his body resembles pure, lustrous gold.

His sinews and muscles are firm and supple beneath the skin; his bones and veins do not protrude. His chest is broad and rounded like that of the lion king, his belly does not bulge, and his waist is slender. His head is adorned with precious jewels strung upon golden threads that hang down and radiate light.

His garments are long, fine, and light; his voice is clear and melodious. For a long time he has mastered and composed treatises. When he eats, he partakes solely of celestial nectar; when he travels, he rides the elephant Airāvata.

“O Great Seer! The beautiful and powerful form-body of the celestial king Indra is not made of ordinary flesh and bone but is composed entirely of precious flowers. His voice is pure and pleasing, and his body emits an extraordinary fragrance. If even a frenzied, rutting elephant were to smell the fragrance wafting from that celestial king’s body, it would become gentle and well-disciplined of its own accord. The celestial king’s appearance is dignified and majestic like the body of a Buddha. His complexion and radiance could cause even a mass of gold placed beside him to lose all its color and brilliance.”

Guangbo said, “Blessed One! It is truly rare that the Tathagata should today praise the Celestial Lord.”

The Buddha said, “O Great Seer! The body of that Celestial Lord is impermanent and inferior; how could it be worthy of praise? That body is like an object woven from fragile grass, like flowers held together with thread, like an image painted by an artist, or like a wooden statue carved by a craftsman. It is also like flowers woven into a garland—how could it endure for long?

“O Great Seer! A disciple of the Buddha endowed with supernormal powers, such as Aniruddha, merely relying upon the body born of his father and mother, possesses in each of his joints strength many times greater than that of the Celestial Lord.”

At that time, Venerable Aniruddha was seated in the Dharma assembly. Hearing the Buddha speak in this way, he thought to himself, “The Blessed One now intends to awaken me.” Having thought this, the Venerable One immediately entered samadhi. His body shone like heavenly gold; upon his head he wore a supreme crown radiant with the brilliant light of jewels. His face was more lustrous than if anointed with clarified butter, and his deep-blue eyes resembled vaidurya gems. His arms were adorned with mani jewels, agate, and sun-radiance gems. Light and fragrance from his body spread everywhere.

Seeing these bodily marks, the Great Seer Guangbo was greatly astonished. He immediately rose, joined his palms, and gazed reverently upon him, regarding this as exceedingly rare. He exclaimed in a loud voice, “How marvelous! How excellent! Truly, my attainment of a human body has not been in vain. Today I have encountered the Blessed One revealing an assembly such as has never before been seen, and now I have been able to hear of it and behold it.”

The Buddha asked, “Great Seer, when the body of the Lord of the Devas is compared with the body of Aniruddha, which is superior and which inferior?”

Guangbo replied, “Blessed One, compared with the body of Venerable Aniruddha, the body of the Lord of the Devas does not equal even one-hundredth part of it, nor even one-thousandth part.”

The Buddha taught, “Great Seer, this body is not sufficiently extraordinary to be considered rare. For those who possess merit and virtue can, according to their wishes, accomplish whatever kind of body they desire.”

At that time, the assembly felt this to be rare and rejoiced. They addressed the Buddha, saying, “Blessed One, we pray that the Buddha will teach us further about the heavenly realm.”

The Buddha taught, “Great Seer, in the Heaven of the Thirty-Three, the Lord of the Devas has a consort named Shachi. She dwells in the Garden of Delight, attended by hundreds of thousands of heavenly maidens. Her countenance is wondrously beautiful, like a flower in bloom; her cheeks resemble the petals of a pink lotus, and her face is the color of gold.

She wears fine, soft, and radiant garments. Exquisite heavenly jeweled flowers adorn her head, and strings of jewels and precious jade pendants hang from her; whenever they move, they produce wondrous sounds. Her forehead is broad, even, and straight, and golden silken gauze hangs down from it.

Her eyes are long and tapering, like flowers about to bloom. Her figure is neither stout nor thin, neither tall nor short. Her body is fragrant and pure, without any impurity or ugliness.

A breeze constantly brings beautiful flowers that gather together to form a parasol above her. Toward the Lord of the Devas, she is single-minded, sincere, and steadfast, never becoming resentful or engaging in disputes. Nor does she suffer the anxieties of pregnancy.

“Great Seer, you should know that this Lady Shachi is more deeply intoxicated by sensual affection than the other heavenly maidens. Her pride and arrogance are loftier than Mount Dilou, and as dense and difficult to look upon as Mount Mandara. Even so, this lady is capable of bringing forth the lineage of the Buddha.

“Great Seer, in the Heaven of the Thirty-Three there are no mingled sufferings or adversities; there is only pure pleasure and play within the palaces, gardens, and groves.

“Great Seer, the lifespan of the devas in the Heaven of the Thirty-Three is one thousand years, reckoned according to the years of that heaven. When a deva there is about to die, five signs of decline appear.

“In the clear, cool ponds and lakes where bathing brings delight, gentle breezes stir the beautiful, fragrant, radiant flowers and spread their perfume. Yet when that deva is about to bathe, the water suddenly turns into greasy slime. Seeing this, he becomes terrified, leaps out of the filthy water, and runs into the grove. When the heavenly maidens attending him see the deva prince so alarmed, they all run after him. The deva stops beneath a tree, grieving and choking with sorrow. The heavenly maidens say in unison, ‘Why have you hastily abandoned us and come to stand here alone?’

“The deva prince’s voice grows increasingly sorrowful as he tells the heavenly maidens, ‘Never before has filthy grease appeared upon my body.’ As soon as he finishes speaking these words, sweat suddenly flows from both his armpits. Seeing this foul and inauspicious sign, the heavenly maidens withdraw far away. This is the first sign of decline.

“When the deva prince sees the heavenly maidens avoiding him, he becomes sorrowful and distressed, and the burning anguish in his heart increases. The flower garland upon his head suddenly withers, and the heavenly garments he wears abruptly become soiled. He no longer delights in the precious treasures, couches, and seats he formerly enjoyed.

Seeing these signs of decline, the heavenly maidens know that these are indications of approaching death. Repelled by his foul odor and impurity, they all withdraw far away. They merely gaze at the deva prince from a distance, crying aloud in grief and lamenting with longing and choking sobs, ‘Formerly, your heavenly body was soft, fragrant, and wholesome.

You feasted, drank, and wandered with us through the gardens and groves. You bathed and played with us in the clear, cool ponds and lakes. You gathered with us in the Hall of Excellent Dharma like a king of geese.

You sported with us in the Garden of Delight like kalavinka birds. You roamed with us along the Mandā River like a fragrant elephant. You dwelt with us in the Pārijātaka Garden and the Kola Garden like a king of the winds.

You stayed with us in the Grove of Variegated Trees like a beautiful and precious heavenly crown. Why have the five signs of decline now appeared, so that you will abandon us and depart?’ This is the second sign of decline to appear.

“At that time, when the deva prince hears the lamentations of the heavenly maidens, he becomes even more agitated, and fear arises in his heart. He is then afflicted by a fever that burns his entire body and causes it to wither. His eyes are filled with terror, like those of a merchant who has lost his caravan, like a ship wrecked in the midst of the great ocean, like a person who has lost a wish-fulfilling jewel, like a decayed tree on a lofty mountain precipice shaken by a mighty wind, or like a young dragon seized and held in the beak of a garuda bird.

Terrified and alarmed, the deva prince joins his palms and calls out to the heavenly maidens, saying, ‘Ladies, come here. Please massage me with your hands so that I may live a little longer.’ Although they hear the deva prince speak in this way, none of the heavenly maidens dares to approach, for they are repelled by his foul odor and impurity. They only stand at a distance, watching and weeping.

The heavenly maidens each take various flowers, throw them toward him, and say, ‘Your heavenly merit has been exhausted. Quickly take birth in Jambudvipa.’

“Hearing the words of the heavenly maidens, the deva prince realizes that they have abandoned him. He cries out in bitter lamentation, saying, ‘How strange! For so long, within this palace, amid all these objects of enjoyment and these gardens, those heavenly maidens gathered with me and shared in pleasure. Yet now they stand far away and call out to me, saying, “You should quickly take birth in Jambudvipa.”’”

Having spoken these words of lamentation, he looked again upon his surroundings and upon the splendid, beautiful gardens in which he had formerly wandered each day. Filled with attachment, sorrow, and grief, that deva son cried aloud: “Alas for the Hall of Excellent Dharma! Alas for the Garden of Delight, the Garden of Variegated Trees, the Garden of Yellow Blazing Stones, the Pārūṣaka Garden, the Pārijātaka Garden, and the Garden of Supreme Contemplation!

Alas for the Mandā River and the Cool Pond! Alas for the jade palaces, golden halls, jeweled towers, and precious pavilions! Now I can no longer enjoy any of them; henceforth I must fall away.” Before he had finished lamenting, he again saw the celestial maidens moving to and fro in alarm, wiping away their tears, sobbing and sighing, their faces revealing fear.

He then lamented: “Alas for my dear ones and those I love! Why, when they see that I am about to die, do they not speak with me? I am about to bid them farewell forever, yet they will not come near me to take their leave.

They and I shall never see one another again. Now that my celestial merit has been exhausted, I see this dwelling as utterly dark and empty. Alas!

Could it be that the celestial music is no longer being played? Why can I no longer hear it? In this heaven, bliss is at its highest.

All the deva sons, together with the gandharvas and devas who attend upon me, as well as the handsome and mighty divine general who holds the vajra mace and the thousand-eyed divine general—alas, now I can no longer see or enjoy any of them. Alas for the various celestial flowers! Why have the pārijātaka flowers and kovidāra flowers upon my head withered?”

Seeing that deva son so sorrowful, all the deva sons and celestial maidens likewise became distressed.

At that time, the Celestial Sovereign Śakra Devānām Indra, Lady Śacī, and hundreds of thousands of deva sons, celestial maidens, and gandharvas were traveling together in procession while celestial music was played. When they saw that deva son manifesting the five signs of decline and approaching death, they all felt compassion and lamented together: “Alas! How strange is impermanence! It has not the slightest compassion but is exceedingly violent, cruel, and harmful.”

The Celestial Sovereign Śakra Devānām Indra spoke to that deva son in a Brahmā voice: “Enough, deva son. Do not grieve so deeply. Before long, we too shall become just like this. Do not give rise to attachment and thereby fall into an evil destiny.”

The deva sons also said to him in unison: “You should diligently perform every kind of wholesome deed so that you may be born among human beings, where all sentient beings cultivate and create meritorious karma.”

Hearing the counsel of the Celestial Sovereign and the deva sons, that deva son thought to himself: “Now I shall certainly fall away.” Having thought this, he joined his palms toward the deva sons and said: “You have comforted me and brought me joy, but the time for my fall has arrived.”

After speaking, that deva son lamented and gazed around. At that moment, two further signs of decline appeared: first, his eyes became bloodshot and red like crimson lotus flowers; second, all the ornaments upon his body suddenly disappeared.

Seeing these signs, the deva sons and celestial maidens scattered celestial flowers over that deva son and also played celestial music.

Seeing the deva sons and celestial maidens scattering flowers and playing music to send him forth, that deva son immediately conceived the wish to be born in Jambudvīpa. Lamenting sorrowfully and shedding tears, he took leave of the Heaven of the Thirty-Three and was born in Jambudvīpa. When he had entered his mother’s womb, he caused her to manifest auspicious signs: she often sang, danced, laughed, and rejoiced; she delighted in sensual pleasures and was always cheerful; she enjoyed gardens, groves, flowering trees, and fruit trees; she liked to wear brightly colored and beautiful garments; and she frequently enjoyed eating and drinking.

Although pregnant, his mother never felt discomfort. She took no pleasure in improper sexual desire and delighted in lovely garlands and all kinds of fine fragrances. When asleep, she dreamed only of auspicious scenes and wholesome things and never saw anything inverted or confused.

“O Great Seer! When a deva son from the Heaven of the Thirty-Three is born in Jambudvīpa, while he remains in the womb he can cause his mother to manifest signs such as these.

“Great Seer, you should know that throughout her pregnancy the mother is free from all ailments of the internal organs, and after giving birth she remains healthy.

“After he is born, that young boy has a well-proportioned body. The lines upon his palms are deep and distinct, bearing auspicious and pleasing marks. His hands and feet are soft and supple, his teeth are even and closely set, his waist is handsome, and his entire body is gentle and delicate. His heart delights in supreme wholesome merit, and by nature he enjoys refined sensual pleasures. As for clothing, he prefers garments that are light and clean, and he enjoys wandering in gardens and groves. His body gives forth a gentle fragrance. He is born into a noble, wealthy, and eminent family possessing abundant gold, jade, pearls, and jewels, and he frequently undertakes the observance of moral precepts and the practice of giving and making offerings.

“Great Seer, you should know that if that deva son’s sensual desire is excessively strong and abundant, he will be born into a poor family, but his physical form will still be handsome and all his faculties complete. He will be neither short nor tall, neither dark nor excessively fair. His hands and feet will be well formed, and all who see him will give rise to affection and respect. By nature, this person will delight in discussion and debate. His mind will always be gentle and harmonious, and he will rarely become angry or resentful. He will enjoy being intimate with other men’s wives but will have no loving affection for his own wife. Nor will he feel loving attachment toward friends, elder and younger siblings, or relatives.

“Great Seer, you should know that when deva sons from the Heaven of the Thirty-Three are born in the human realm, they have signs such as these.”

After hearing the Buddha’s teaching, the Seer Guangbo and the entire assembly of seers rejoiced and praised in unison: “Excellent!”

THE DHARMA ASSEMBLY OF THE SEER GUANGBO

FORTY-NINTH

THE END