長阿含經

CHAPTER 6: THE ASURAS

The Buddha told the bhikkhus:

“On the floor of the great ocean, north of Mount Sumeru, there is a city belonging to Rāha, king of the asuras. It measures approximately eighty thousand yojanas across. Its city walls are sevenfold, with seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances.

The city walls are three thousand yojanas high and two thousand yojanas wide. Its gates are one thousand yojanas high and likewise one thousand yojanas wide. Where the city walls are of gold, the gates are of silver; where the city walls are of silver, the gates are of gold; and so forth.

Countless kinds of birds sing together in harmony, just as described above. Within the great city stands a smaller city, the royal residence of this asura king, named Luân-thâu-ma-bạt-tra. It measures sixty thousand yojanas in length and breadth.

Its city walls are sevenfold, with seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. The city walls are three thousand yojanas high and two thousand yojanas wide. Its gates are two thousand yojanas high and one thousand yojanas wide.

Where the city walls are of gold, the gates are of silver; where the gates are of silver, the city walls are of gold; and so forth. Countless kinds of birds sing together in harmony, just as described above.

“Within this city, a separate assembly hall has been built, named Thất-thi-lợi-sa. It has seven concentric walls and moats, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. The floor of the assembly hall is made entirely of mother-of-pearl, while its pillars and beams are all made of the seven precious substances.

The central pillars measure one thousand yojanas in circumference and ten thousand yojanas in height. Beneath these pillars is the Seat of the True Dharma, measuring seven hundred yojanas in length and breadth and fashioned throughout with carvings of the seven precious substances. This hall has four gates and is surrounded by seven rows of terraced pavilions and railings, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances.

Countless kinds of birds sing together in harmony, just as previously described.

“North of this assembly hall stands the asura palace, measuring ten thousand yojanas in length and breadth. The palace has seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds sing together in harmony, just as previously described.

“East of this assembly hall is a garden grove named Sāla, measuring ten thousand yojanas in length and breadth. The garden has seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds sing together in harmony, just as previously described.

“South of this assembly hall is a garden grove named Supremely Wondrous, measuring ten thousand yojanas in length and breadth, like the Sāla Garden.

“West of the assembly hall is a garden grove named Thiểm-ma, measuring ten thousand yojanas in length and breadth, likewise resembling the Sāla Garden Grove.

“North of this assembly hall is a garden grove named Grove of Delight, measuring ten thousand yojanas across, likewise resembling the Sāla Garden Grove.

“Between the Sāla and Supremely Wondrous gardens stands the Trú-độ Tree. At its lowest it is seven yojanas high, and at its highest one hundred yojanas. Its branches and foliage extend approximately fifty yojanas in all four directions.

The tree is encircled by seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds sing together in harmony, just as previously described. Furthermore, between the Thiểm-ma Garden and the Grove of Delight is the Bạt-nan-đà Pond.

Its water is clear and cool, without any impurity. It is surrounded by seven precious moats, and around the edges of its terraces are seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Four kinds of flowers grow in this pond.

Their leaves and blossoms measure one yojana across, and their fragrance wafts for one yojana. Their roots are like the hubs of chariot wheels, and the sap flowing from them is white like milk and sweet like honey. Countless kinds of birds sing melodiously together.

Furthermore, beside this pond are seven rows of terraced pavilions, seven rows of walled gates, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds likewise sing melodiously together.

“The palaces of the ministers of the asura king measure ten thousand yojanas in length and breadth, then nine thousand, eight thousand, and so forth, down to the smallest palaces, which measure one thousand yojanas. Each palace has seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds likewise sing melodiously together.

“The palaces of the lesser asuras measure one thousand yojanas in length and breadth, then nine hundred, eight hundred, and so forth, down to the very smallest palaces, which measure one hundred yojanas. Each palace has seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees, all adorned throughout with the seven precious substances. Countless kinds of birds likewise sing melodiously together.

“North of the assembly hall are seven precious stairways leading into the palace. There is also a stairway leading to the Sāla Garden; a stairway leading to the Supremely Wondrous Garden; a stairway leading to the Thiểm-ma Garden; a stairway leading to the Grove of Delight; a stairway leading to the Trú-độ Tree; a stairway leading to the Bạt-nan-đà Pond; a stairway leading to the palaces of the great ministers; and a stairway leading to the palaces of the lesser asuras.

“Whenever the asura king wishes to visit the Sāla Garden for recreation, he need only think of Tỳ-ma-chất-đa, king of the asuras. Tỳ-ma-chất-đa, king of the asuras, then thinks to himself: ‘Rāha, king of the asuras, is thinking of me.’ He immediately prepares and equips himself, harnesses horses to his precious chariot, and, surrounded and followed by countless attendants and servants, goes before Rāha, king of the asuras, and stands to one side.

“Again, when the asura king thinks of Ba-la-ha, king of the asuras, Ba-la-ha, king of the asuras, thinks: ‘The king is now thinking of me.’ He immediately prepares and equips himself, harnesses horses to his precious chariot, and, surrounded and followed by countless attendants and servants, goes before King Rāha and stands to one side.

“When the asura king again thinks of Thiểm-ma, king of the asuras, Thiểm-ma, king of the asuras, thinks to himself: ‘The king is now thinking of me.’ He immediately prepares and equips himself, harnesses horses to his precious chariot, and, surrounded and followed by countless attendants and servants, goes before King Rāha and stands to one side.

“When the king again thinks of a great minister of the asura king, that asura minister thinks: ‘The king is now thinking of me.’ He immediately prepares and equips himself, harnesses horses to his precious chariot, and, surrounded and followed by countless attendants and servants, goes before King Rāha and stands to one side. At that time, when the king again thinks of the lesser asuras, the lesser asuras think: ‘The king is now thinking of us.’ They immediately prepare and equip themselves and come with their retinues to stand to one side before King Rāha.”

“At that time, King Rāhu donned a jeweled robe, harnessed the horses to his jeweled chariot, and, surrounded before and behind by countless beings, proceeded to the Sala Grove. There, winds spontaneously arose: one opened the gates by itself, another swept the ground clean, and another caused flowers to fall and cover the ground up to the knees. After King Rāhu entered the grove, they delighted and amused themselves there for one day, two days, and so on, for as many as seven days.

When the king had finished his recreation, he returned to his palace. His excursions to the Supremely Wondrous Garden, the Śyāma Garden, and the Joyful Grove were likewise conducted in the same manner. At that time, King Rāhu was constantly attended and guarded on either side by five great Asura lords: the first was named Đề Trì, the second Hùng Lực, the third Võ Di, the fourth Đầu Thủ, and the fifth Tồi Phục.

These five great Asura lords constantly attended and guarded him on either side. King Rāhu’s palace was beneath the waters of the great ocean. The ocean waters above were sustained by four kinds of wind: the first was the supporting wind, the second the sustaining wind, the third the immovable wind, and the fourth the firm wind.

They held the waters of the great ocean suspended upside down in empty space, like floating clouds, ten thousand yojanas above the palace of the Asuras, and they never fell. Such were the majestic spiritual power, merit, and blessings of the Asura king.”

CHAPTER 7: THE FOUR HEAVENLY KINGS

The Buddha told the bhikkhus:

“One thousand yojanas east of Mount Sumeru, king of mountains, stands the city of the Heavenly King Dhṛtarāṣṭra, named Supreme Virtue. It measures six thousand yojanas both lengthwise and crosswise. This city has seven enclosing walls, seven rows of railings, seven layers of nets, and seven rows of trees, and is adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, all as previously described.

“One thousand yojanas south of Mount Sumeru, king of mountains, stands the city of the Heavenly King Virūḍhaka, named Good Vision. It measures six thousand yojanas both lengthwise and crosswise. This city has seven enclosing walls, seven rows of railings, seven layers of nets, and seven rows of trees, and is adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

“One thousand yojanas west of Mount Sumeru, king of mountains, stands the city of the Heavenly King Virūpākṣa, named Cūḷa Good Vision. It measures six thousand yojanas both lengthwise and crosswise. The city has seven enclosing walls, seven rows of railings, seven layers of nets, and seven rows of trees, and is adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

“One thousand yojanas north of Mount Sumeru, king of mountains, stand the cities of the Heavenly King Vaiśravaṇa. The king has three cities: the first is named Awesome, the second Heavenly Reverence, and the third Assembly’s Refuge. Each city measures six thousand yojanas both lengthwise and crosswise. These cities have seven enclosing walls, seven rows of railings, seven layers of nets, and seven rows of trees, and are adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

“North of the city of Assembly’s Refuge is a forest garden named Già-tỳ-diên-đầu, measuring four thousand yojanas both lengthwise and crosswise. The garden has seven enclosing walls, seven rows of railings, seven layers of nets, and seven rows of trees, and is adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

Between the garden and the city lies a pool named Nālinī, forty yojanas wide. Its water is clear and free from impurities. The shore of the pool is paved with the seven precious substances, forming channels for the water.

It has seven rows of railings, seven layers of nets, and seven rows of trees, and is adorned all around with the seven precious substances. Blue, yellow, red, and white lotuses of mingled colors grow within it. Their radiance shines for half a yojana, and their fragrance wafts throughout half a yojana.

Moreover, their roots are as large as wheel hubs. The sap that flows from them is white as milk and tastes sweet as honey. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

“With the exception of the palaces of the sun and moon, the palaces of the Four Heavenly Kings are about forty yojanas wide. Their palace walls have seven enclosures, together with seven rows of railings, seven layers of nets, and seven rows of trees, and they are adorned all around with the seven precious substances. There are also countless kinds of birds singing melodiously together, likewise in the same manner.

“These palaces are forty yojanas wide, twenty yojanas wide, and, in the case of the smallest, five yojanas across. From the city of Assembly’s Refuge, a jeweled stairway leads to the city of Supreme Virtue; another stairway leads to the city of Good Vision; another stairway leads to the city of Cūḷa Good Vision; another stairway leads to the cities of Awesome and Heavenly Reverence; another stairway leads to the Già-tỳ-diên-đầu Garden; another stairway leads to the Nālinī Pool; and another stairway leads to the palace of the chief minister of the Four Heavenly Kings.

“When the Heavenly King Vaiśravaṇa wished to go sightseeing in the Già-tỳ-diên-đầu Garden, he would immediately think of the Heavenly King Dhṛtarāṣṭra. The Heavenly King Dhṛtarāṣṭra would then think: ‘The Heavenly King Vaiśravaṇa is now thinking of me.’ He would immediately prepare himself, harness the horses to his jeweled chariot, and, surrounded before and behind by countless Gandharvas, come and stand to one side before the Heavenly King Vaiśravaṇa.

When King Vaiśravaṇa thought of the Heavenly King Virūḍhaka, the Heavenly King Virūḍhaka would think: ‘King Vaiśravaṇa is now thinking of me.’ He would immediately prepare himself, harness the horses to his jeweled chariot, and, surrounded before and behind by countless Kumbhāṇḍas, come and stand to one side before the Heavenly King Vaiśravaṇa. When King Vaiśravaṇa thought of Virūpākṣa, Virūpākṣa would think: ‘The Heavenly King Vaiśravaṇa is now thinking of me.’ He would immediately prepare himself, harness the horses to his jeweled chariot, and, surrounded before and behind by countless nāga spirits, come and stand to one side before King Vaiśravaṇa.

When King Vaiśravaṇa thought of the chief minister of the Four Heavenly Kings, the chief minister of the Four Heavenly Kings would think: ‘King Vaiśravaṇa is now thinking of me.’ He would immediately prepare himself, harness the horses to his jeweled chariot, and, accompanied by countless devas, come and stand to one side before the Heavenly King Vaiśravaṇa.

“At that time, the Heavenly King Vaiśravaṇa prepared himself, donned a jeweled robe, harnessed the horses to his jeweled chariot, and, accompanied by countless hundreds of thousands of heavenly spirits, proceeded to the Già-tỳ-diên-đầu Garden. There, winds spontaneously arose: one opened the gates by themselves, another swept the ground clean, and another caused flowers to fall and cover the ground up to the knees. The king and his retinue delighted and amused themselves in this garden for one day, two days, and so on, for as many as seven days.

When the excursion was over, he returned to his own palace. King Vaiśravaṇa was constantly attended and guarded on either side by five great yakṣa spirits: the first was Bát-xà-lâu, the second Đàn-đà-la, the third Hê-ma-bạt-đề, the fourth Đề-kệ-la, and the fifth Tu-dật-lộ-ma. These five yakṣa spirits constantly followed, attended, and guarded him.

Such were the majestic spiritual power, merit, and blessings of King Vaiśravaṇa.”

CHAPTER 8: THE TRĀYASTRIṂŚA HEAVEN

The Buddha told the bhikkhus:

“On the summit of Mount Sumeru, king of mountains, stands the city of the Thirty-Three Gods. The city measures eighty thousand yojanas in both length and breadth; it has seven walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances. The city is one hundred yojanas high, and its upper part is sixty yojanas wide.

Its gates are sixty yojanas high and thirty yojanas wide. At intervals of five hundred yojanas there is a gate; at each gate, five hundred spirits stand guard and protect the Thirty-Three Gods. Where the city wall is made of gold, the gates are made of silver; where the city wall is made of silver, the gates are made of gold.

And so on, even to innumerable kinds of birds singing together in plaintive tones; all is likewise.

“Within this great city there is yet another, smaller city, measuring sixty thousand yojanas in both length and breadth. It has seven walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances. The city is one hundred yojanas high and sixty yojanas wide.

Its gates are set five hundred yojanas apart, each sixty yojanas high and thirty yojanas wide; at each city gate, five hundred spirits serve as guards beside the entrance to protect the Thirty-Three Gods. Where the city wall is made of gold, the gates are made of silver; where the wall is made of silver, the gates are made of gold; where the wall is made of crystal, the gates are made of lapis lazuli; where the wall is made of lapis lazuli, the gates are made of crystal; where the wall is made of red pearl, the gates are made of agate; where the wall is made of agate, the gates are made of red pearl; where the wall is made of mother-of-pearl, the gates are made of the other precious substances.

“As for the railings: where a railing is made of gold, its three-tiered steps are made of silver; where a railing is made of silver, its three-tiered steps are made of gold; where a railing is made of crystal, its three-tiered steps are made of lapis lazuli; where a railing is made of lapis lazuli, its three-tiered steps are made of crystal; where a railing is made of red pearl, its three-tiered steps are made of agate; where a railing is made of agate, its three-tiered steps are made of red pearl; where a railing is made of mother-of-pearl, its three-tiered steps are made of the other precious substances.

Above these railings are precious nets; beneath nets of gold hang bells of silver, and beneath nets of silver hang bells of gold; from nets of lapis lazuli hang bells of crystal, and from nets of crystal hang bells of lapis lazuli; from nets of red pearl hang bells of agate, and from nets of agate hang bells of red pearl; from nets of mother-of-pearl hang bells made of the other precious substances. As for the golden trees: when their roots and branches are of gold, their leaves and flowers are of pure silver.

As for the silver trees: when their roots and branches are of silver, their leaves and flowers are of pure gold. As for the crystal trees: when their roots and branches are of crystal, their leaves and flowers are of lapis lazuli. As for the lapis lazuli trees: when their roots and branches are of lapis lazuli, their leaves and flowers are of crystal.

As for the red-pearl trees: when their roots and branches are of red pearl, their leaves and flowers are of agate. As for the agate trees: when their roots and branches are of agate, their leaves and flowers are of red pearl. As for the mother-of-pearl trees: when their roots and branches are of mother-of-pearl, their leaves and flowers are made of the other precious substances.

“As for these seven walls: the city has four gates, and each gate has railings. Upon all seven walls are temples, terraces, towers, and pavilions encircling them. There are groves, gardens, and bathing ponds where precious flowers of many colors grow intermingled. Precious trees stand in rows, luxuriantly laden with flowers and fruit, while fragrances waft everywhere, delighting everyone. There are wild ducks, geese, mandarin ducks, and many extraordinary birds—countless thousands of kinds—all singing together.

“In the space outside this smaller city stands the palace of the Dragon King Y-la-bát, measuring six thousand yojanas in both length and breadth. The palace has seven encircling walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances. And so on, even to innumerable kinds of birds singing and warbling together; all is likewise.

“Within this city of Thiện kiến stands the Thiện pháp Hall, measuring one hundred yojanas in both length and breadth; it has seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances. The floor is entirely of pure gold, its surface overlaid with lapis lazuli. Each pillar within the hall is ten yojanas in circumference and one hundred yojanas high. Beneath the pillars of this hall is the throne of the Lord of the Gods, approximately one yojana in width, fashioned from the seven precious substances in many intermingled colors. This throne is smooth and soft like celestial silk, and to its left and right, adjoining both sides of the throne, are sixteen seats.

“This Dharma hall has four gates and is surrounded by railings made of the seven precious substances. The stairways of this hall measure five hundred yojanas in both length and breadth. There are seven outer gates, seven rows of railings, seven layers of netting, and seven rows of trees, and all is adorned throughout with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise.

“To the north of the Thiện kiến Hall stands the palace of Đế Thích, measuring one thousand yojanas in both length and breadth. The palace has seven encircling walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise.

“To the east of the Thiện kiến Hall lies a garden grove named Thô sáp, measuring approximately one thousand yojanas across. Its enclosure has seven walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise. Within the Thô sáp Garden are two stone terraces adorned with celestial gold. One is called Hiền and the other Thiện hiền. Each measures fifty yojanas across. These stones are soft, their softness resembling celestial cloth.

“To the south of the Thiện kiến Palace lies a garden named Họa lạc, measuring one thousand yojanas across. The garden has seven encircling walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise. Within this garden are two stone terraces made of the seven precious substances. One is called Họa and the other Thiện họa. Each measures approximately fifty yojanas across. These stone terraces are soft, their softness resembling celestial garments.

“To the west of the Thiện kiến Hall lies a garden named Tạp, measuring one thousand yojanas across. The garden has seven encircling walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise. Within this garden are two stone terraces. One is called Thiện kiến and the other Thuận thiện kiến. They are adorned with celestial gold and fashioned from the seven precious substances. Each measures approximately fifty yojanas across. These stone terraces are soft, their softness resembling celestial garments.

“To the north of the Thiện kiến Hall lies a garden named Đại hỷ, measuring one thousand yojanas across. The garden has seven encircling walls, seven rows of railings, seven layers of netting, and seven rows of trees, and is adorned all around with the seven precious substances... and so on, even to innumerable kinds of birds singing and warbling together; all is likewise. Within this garden are two stone terraces. One is called Hỷ and the other Đại hỷ. They are adorned with mother-of-pearl and measure fifty yojanas across. These stone terraces are soft, their softness resembling celestial garments.”

“Between the Coarse and Astringent Garden and the Painted Delight Garden lies the Nanda Pond, one hundred yojanas across. Its water is clear and still, without the slightest impurity. Around its banks and terraces are seven tiers of precious moats, seven tiers of railings, seven tiers of nets, and seven rows of trees, all adorned throughout with the seven treasures. On the four sides of this pond are four stairways, surrounded by railings made of the seven treasures; and so on, even to innumerable kinds of birds singing melodiously together; all is likewise.

“Furthermore, in this pond grow four kinds of flowers—blue, yellow, red, white, pink, pale blue, and many colors intermingled. The shade cast by a single flower leaf extends over one yojana, and its fragrance wafts throughout one yojana. Its root is like the hub of a wheel, and the sap flowing from it is white as milk and sweet as honey. On the four sides of this pond there are also gardens.

“Between the Variegated Garden and the Great Joy Garden stands a tree called Trú Độ. Its circumference is about seven yojanas, its height one hundred yojanas, and its branches and foliage spread about fifty yojanas in all four directions. Outside the tree is an open pavilion five hundred yojanas across. The walls of the palace have seven tiers, seven tiers of railings, seven tiers of nets, and seven rows of trees, all adorned throughout with the seven treasures... and so on, even to innumerable kinds of birds singing melodiously together; all is likewise.

“The other palaces of the Trāyastriṃśa devas are one thousand yojanas across. Their palace walls have seven tiers, with seven tiers of railings, seven tiers of nets, and seven rows of trees, all adorned throughout with the seven treasures... and so on, even to innumerable kinds of birds singing melodiously together; all is likewise. These palaces range in breadth from nine hundred and eight hundred yojanas down to the smallest, which are one hundred yojanas across.

Their palace walls have seven tiers, seven tiers of railings, seven tiers of nets, and seven rows of trees, all adorned throughout with the seven treasures... and so on, even to innumerable kinds of birds singing melodiously together; all is likewise. The smaller palaces range in breadth from one hundred, ninety, and eighty yojanas down to the very smallest, which are twelve yojanas across. Their palace walls have seven tiers, seven tiers of railings, seven tiers of nets, and seven rows of trees, all adorned throughout with the seven treasures... and so on, even to innumerable kinds of birds singing melodiously together; all is likewise.

“To the north of the Hall of Excellent Vision are two stairways leading to Śakra’s palace. To the east of the Hall of Excellent Vision are two stairways leading to the Coarse and Astringent Garden; there are also two stairways leading to the Painted Delight Garden; another stairway leads into the Variegated Garden; another leads to the Great Joy Garden; another leads to the Great Joy Pond; another leads to the Trú Độ Tree; another leads to the palace of the Thirty-Three Devas; another leads to the palaces of the devas; and another leads to the palace of the Dragon King Airāvata.

When Śakra, Lord of the Devas, wishes to visit and enjoy the Coarse and Astringent Garden, he thinks of a great minister of the Thirty-Three Devas. That great minister of the Thirty-Three Devas then thinks to himself: ‘Śakra is now thinking of me.’ He immediately prepares himself, harnesses horses to a precious carriage, and, surrounded before and behind by innumerable attendants, comes to stand at one side before Śakra.

When Śakra thinks of the other devas, those devas think: ‘Śakra is now thinking of us.’ They immediately prepare themselves and, accompanied by innumerable hosts of devas, come one after another to stand at one side before Śakra. When Śakra thinks of the Dragon King Airāvata, the Dragon King Airāvata thinks to himself: ‘Śakra is now thinking of me.’ The Dragon King then transforms his body into one having thirty-three heads.

Each head has six tusks; on each tusk are seven bathing pools; in each bathing pool are seven great lotus flowers; each lotus flower has one hundred petals; and on each petal are seven celestial maidens who sing, make music, dance, chant, beat drums, play stringed instruments, and keep rhythm. After the Dragon King has transformed himself in this manner, he goes to stand at one side before Śakra.

“At that time, Śakra Devānām Indra adorns himself with precious ornaments and jeweled necklaces and sits upon the first head of the Dragon King Airāvata. Then, on the heads to either side, sixteen celestial kings sit in due order upon the Dragon King’s heads. Śakra, Lord of the Devas, surrounded by innumerable celestial retinues, then proceeds to the Coarse and Astringent Garden. A wind spontaneously blows, causing the gates to open by themselves; a wind spontaneously blows, sweeping the ground clean; and a wind spontaneously blows, scattering flowers all over the ground and piling the fallen blossoms as high as the knees.

At that time, Śakra, Lord of the Devas, sits as he pleases upon the two stone seats called Worthy and Excellent Worthy, while the thirty-three celestial kings each take their seats in due order. Furthermore, there are devas who are not permitted to join the retinue and visit this garden and who may not enter it to enjoy the five sensual pleasures. Why is this?

Because the merits they formerly cultivated are not the same. There are also devas who can see the garden but cannot enter it or enjoy the five sensual pleasures together. Why is this?

Because the merits they formerly cultivated are not the same. There are also devas who can see and enter it but cannot enjoy the five sensual pleasures together. Why is this?

Because the merits they formerly cultivated are not the same. There are also devas who can enter it, see it, and enjoy the five sensual pleasures. Why is this?

Because the merits they formerly cultivated are the same.

“After enjoying themselves in the garden and delighting in the five sensual pleasures for one day, two days, or as many as seven days, when they have finished enjoying themselves together, they each return to their own palaces. It is likewise when Śakra, Lord of the Devas, visits the Painted Delight Garden, the Variegated Garden, and the Great Joy Garden.

“Why is it called the Coarse and Astringent Garden? Because upon entering this garden, one’s body becomes coarse and rough. Why is it called the Painted Delight Garden?

Because upon entering this garden, one’s body spontaneously assumes painted colors for enjoyment. Why is it called the Variegated Garden? Because regularly, on the eighth, fourteenth, and fifteenth days of each month, with the exception of the female asuras, the palace maidens are set free to mingle and enjoy themselves with the celestial princes in this garden; therefore, it is called the Variegated Garden.

Why is it called the Great Joy Garden? Because upon entering this garden, one can enjoy oneself joyfully; therefore, it is called Great Joy. Why is it called the Hall of Excellent Dharma?

Because in this hall one contemplates the subtle and wondrous Dharma and experiences pure bliss; therefore, it is called the Hall of Excellent Dharma. Why is it called the Trú Độ Tree? Because this tree has a spirit named Manda who constantly plays music for his own enjoyment; therefore, it is called Trú Độ.

Furthermore, the branches and boughs of this great tree extend in all four directions, and its flowers and leaves flourish luxuriantly like a great cloud of treasures; therefore, it is called Trú Độ.

“On the left and right of Śakra Devānām Indra, ten great celestial princes constantly follow, attend upon him, and protect him. They are: first, Indra; second, Cù-di; third, Tỳ-lâu; fourth, Tỳ-lâu-bà-đề; fifth, Đà-la; sixth, Bà-la; seventh, Kỳ-bà; eighth, Linh-hê-nậu; ninth, Vật-la; and tenth, Nan-đầu. Such are the great spiritual powers and majestic virtue possessed by Śakra Devānām Indra.”

The kinds of flowers that grow in water and are cherished by the people of Jambudvipa include: utpala, padma, kumuda, pundarika, and sugandha flowers; their fragrances are pure and delicate. Likewise, there are flowers that grow on dry land, namely: Liberation flowers, campaka flowers, paradhaka flowers, sumanjuna flowers, vasi flowers, and Maiden flowers. Just like the flowers born in water and on dry land, the flowers born in Godaniya, Uttarakuru, Purvavideha, the palaces of the nagas, and the palaces of the garudas are also such.

The flowers born in the aquatic palaces of the asuras include utpala flowers, padma flowers, kumuda flowers, and pundarika flowers; their fragrances are delicate and pure. The flowers born on dry land include: Exceedingly Beautiful flowers, bimba flowers, great bimba flowers, gagarika flowers, great gagarika flowers, mandara flowers, and great mandara flowers. The flowers born in water and on dry land that are cherished by the Four Heavenly Kings, the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations are likewise such.

“The heavenly realm has ten kinds of qualities, namely: first, flying away without limit; second, flying to a place without limit; third, going without obstruction; fourth, arriving without obstruction; fifth, the bodies of devas have no skin, bones, sinews, vessels, blood, or flesh; sixth, their bodies do not discharge the impurities of feces or urine; seventh, their bodies do not become weary; eighth, heavenly maidens do not give birth; ninth, the eyes of devas do not blink; and tenth, their bodies assume colors according to their thoughts: if they desire blue, they appear blue; if they desire yellow, they appear yellow; and red, white, and other colors appear according to their thoughts. These are the ten qualities of the devas.

“Human beings have seven colors: some are the color of fire, some are blue, some are yellow, some are red, some are black, and some are white. Devas and asuras also have these seven colors.

“Bhikkhus, the light of a firefly does not equal that of lamps and candles; the light of lamps and candles does not equal that of a torch; the light of a torch does not equal that of a bonfire; the light of a bonfire does not equal the radiance of the bodily forms, garments, necklaces, cities, and palaces of the Four Heavenly Kings; the radiance of the bodily forms, garments, necklaces, cities, and palaces of the Four Heavenly Kings does not equal the radiance of the Heaven of the Thirty-three; the radiance of the Heaven of the Thirty-three does not equal the radiance of the Yama Heaven; the radiance of the Yama Heaven does not equal the radiance of the Tusita Heaven; the radiance of the Tusita Heaven does not equal the radiance of the Heaven of Delight in Creation;

the radiance of the Heaven of Delight in Creation does not equal the radiance of the Heaven of Mastery over Others’ Creations; the radiance of the Heaven of Mastery over Others’ Creations does not equal the radiance of the bodily forms, garments, and palaces of the Brahmakayika Heaven; the radiance of the bodily forms, garments, and palaces of the Brahmakayika Heaven does not equal the radiance of the Abhasvara Heaven; the radiance of the Abhasvara Heaven does not equal the radiance of the Subhakrtsna Heaven; the radiance of the Subhakrtsna Heaven does not equal the radiance of the Vehapphala Heaven; the radiance of the Vehapphala Heaven does not equal the radiance of the Asamjnasattva Heaven; the radiance of the Asamjnasattva Heaven does not equal the radiance of the Avrha Heaven;

the radiance of the Avrha Heaven does not equal the radiance of the Atapa Heaven; the radiance of the Atapa Heaven does not equal the radiance of the Sudrsa Heaven; the radiance of the Sudrsa Heaven does not equal the radiance of the Great Sudrsa Heaven; the radiance of the Great Sudrsa Heaven does not equal the radiance of the Akanistha Heaven; the radiance of the Akanistha Heaven does not equal the radiance of the Heaven of Mastery over Others’ Creations; and the radiance of the Heaven of Mastery over Others’ Creations does not equal the radiance of the Buddha.

Even if all such lights, from the light of a firefly to the radiance of the Buddha, were combined, they still would not equal the light of the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path. Therefore, bhikkhus, if you wish to seek light, you must seek the light of the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path.

You should cultivate accordingly.

“The bodies of people in Jambudvipa are three and a half cubits tall; their garments are seven cubits long and three and a half cubits wide. The bodies of people in Godaniya and Purvavideha are also three cubits tall; their garments are seven cubits long and three and a half cubits wide. The bodies of the people of Uttarakuru are seven cubits tall; their garments are fourteen cubits long and seven cubits wide.

The bodies of asuras are one yojana tall; their garments are two yojanas long and one yojana wide, and weigh six taels. The bodies of the Four Heavenly Kings are half a yojana tall; their garments are one yojana long and half a yojana wide, and weigh half a tael. The bodies of the devas of the Trayastrimsa Heaven are one yojana tall; their garments are two yojanas long and one yojana wide, and weigh six taels.

The bodies of the devas of the Yama Heaven are two yojanas tall; their garments are four yojanas long and two yojanas wide, and weigh three taels. The bodies of the devas of the Tusita Heaven are four yojanas tall; their garments are eight yojanas long and four yojanas wide, and weigh one and a half taels. The devas of the Heaven of Delight in Creation are eight yojanas tall; their garments are sixteen yojanas long and eight yojanas wide, and weigh one tael.

The bodies of the devas of the Heaven of Mastery over Others’ Creations are sixteen yojanas tall; their garments are thirty-two yojanas long and sixteen yojanas wide, and weigh half a tael. From these heavens upward, the beings in each realm wear garments suited to the dimensions of their bodies.”

“The lifespan of the people of Jambudvipa is one hundred years. Few live beyond that, while most live less. The lifespan of the people of Câu-da-ni is two hundred years.

Few live beyond that, while most live less. The lifespan of the people of Phất-vu-đãi is three hundred years. Few live beyond that, while most live less.

The lifespan of the people of Uất-đan-viết is one thousand years, without increase or decrease. The lifespan of hungry ghosts is seventy thousand years. Few live beyond that, while most live less.

The lifespan of dragons and garudas is one kalpa, though it may be shorter. The lifespan of the asuras is one thousand celestial years. Few live beyond that, while most live less.

The lifespan of the Four Heavenly Kings is five hundred celestial years. Few live beyond that, while most live less. The lifespan of the devas of the Heaven of the Thirty-three is one thousand celestial years.

Few live beyond that, while most live less. The lifespan of the devas of the Yama Heaven is two thousand celestial years. Few live beyond that, while most live less.

The lifespan of the devas of the Tusita Heaven is four thousand celestial years. Few live beyond that, while most live less. The lifespan of the devas of the Heaven of Delight in Creation is eight thousand celestial years.

Few live beyond that, while most live less. The lifespan of the devas of the Heaven of Mastery over Others’ Creations is six thousand celestial years. Few live beyond that, while most live less.

The lifespan of the devas of the Brahma-kayika Heaven is one kalpa, though it may be shorter. The lifespan of the devas of the Heaven of Radiant Sound is two kalpas, though it may be shorter. The lifespan of the devas of the Heaven of Universal Purity is three kalpas, though it may be shorter.

The lifespan of the devas of the Heaven of Abundant Fruit is four kalpas, though it may be shorter. The lifespan of the devas of the Heaven of Non-perception is five hundred kalpas, though it may be shorter. The lifespan of the devas of the Heaven of Non-affliction is one thousand kalpas, though it may be shorter.

The lifespan of the devas of the Heaven Without Heat is two thousand kalpas, though it may be shorter. The lifespan of the devas of the Heaven of Clear Vision is three thousand kalpas, though it may be shorter. The lifespan of the devas of the Heaven of Great Clear Vision is four thousand kalpas, though it may be shorter.

The lifespan of the devas of the Akanistha Heaven is five thousand kalpas, though it may be shorter. The lifespan of the devas of the Sphere of Infinite Space is ten thousand kalpas, though it may be shorter. The lifespan of the devas of the Sphere of Infinite Consciousness is twenty-one thousand kalpas, though it may be shorter.

The lifespan of the devas of the Sphere of Nothingness is forty-two thousand kalpas, though it may be shorter. The lifespan of the devas of the Sphere of Neither Perception nor Non-perception is eighty-four thousand kalpas, though it may be shorter. Within these limits they are called sentient beings; within these limits is what is called lifespan; within these limits is what is called the world; and within these limits occurs the round of the aggregate of skandhas, ayatanas, and dhatus, passing back and forth among the realms through birth, aging, illness, and death.”

The Buddha told the bhikkhus:

“All sentient beings subsist upon four kinds of nutriment. The first is coarse and subtle material nutriment. The second is contact as nutriment.

The third is mental volition as nutriment. The fourth is consciousness as nutriment. Sentient beings do not partake of these nutriments in the same way.

The people of Jambudvipa consume various kinds of rice, noodles, fish, and meat; these are called coarse material nutriment. Clothing and bathing are called subtle material nutriment. The people of Câu-da-ni and Phất-vu-đãi likewise consume various kinds of rice, noodles, fish, and meat, which are called coarse material nutriment; clothing and bathing are subtle material nutriment.

The people of Uất-đan-viết eat only naturally ripened rice, endowed with every celestial flavor, as their coarse material nutriment; they likewise take clothing and bathing as subtle material nutriment. Dragons and garudas eat crabs, monitor lizards, fish, and soft-shelled turtles as their coarse material nutriment, and take bathing and clothing as subtle material nutriment. The asuras consume pure material food as their coarse material nutriment and take bathing and clothing as subtle material nutriment.

The Four Heavenly Kings, the devas of the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations consume pure material food as their coarse material nutriment and take bathing and clothing as subtle material nutriment. The devas above these heavens take the joy and bliss of meditative concentration as their food.

“Which sentient beings use contact as nutriment? Sentient beings born from eggs use contact as nutriment.

“Which sentient beings use mental volition as nutriment? There are sentient beings who subsist through mental volition as nutriment, by which their faculties develop and their lifespans continue without interruption. This is mental volition as nutriment.

“Which sentient beings use consciousness as nutriment? Sentient beings in the hells and in the Formless Realm use consciousness as nutriment.

“The people of Jambudvipa use gold, silver, precious objects, grain, silk, and servants in commerce and trade to support themselves. The people of Câu-da-ni exchange cattle, sheep, and jewels to support themselves. The people of Phất-vu-đãi exchange grain, cloth, pearls, and gems to support themselves. Although the people of Uất-đan-viết do not engage in exchange, they too pursue a livelihood to support themselves.

“Among the people of Jambudvipa, marriages are arranged: sons take wives and daughters take husbands. Among the people of Câu-da-ni and Phất-vu-đãi, marriages are likewise arranged: sons take wives and daughters take husbands. Among the people of Uất-đan-viết, there is no question of marriage, nor do sons and daughters take wives or husbands. Dragons, garudas, and asuras also have marriage, with sons and daughters entering into marital unions. The Four Heavenly Kings and the devas of the Heaven of the Thirty-three, up to and including those of the Heaven of Mastery over Others’ Creations, also have marriage and marital unions between men and women. Among the devas above these heavens, there are no longer males and females.

“Among the people of Jambudvipa, men and women engage in intercourse, their bodies touching one another, and thus the male and female principles arise. The people of Câu-da-ni, Phất-vu-đãi, and Uất-đan-viết likewise touch body to body, and thus the male and female principles arise. Dragons and garudas likewise touch body to body, and thus the male and female principles arise.

Among the asuras, bodies draw near to one another, generating a vital energy, and thus the male and female principles arise. It is likewise so among the Four Heavenly Kings and the devas of the Heaven of the Thirty-three. Among the devas of the Yama Heaven, the male and female principles arise merely by drawing near to one another.

Among the devas of the Tusita Heaven, they arise by holding hands. Among the devas of the Heaven of Delight in Creation, they arise by gazing intently at one another. Among the devas of the Heaven of Mastery over Others’ Creations, they arise by exchanging glances.

Among the devas above these heavens, there is no longer sexual desire.

“If there are sentient beings who commit evil with the body, speak evil with the mouth, and think evil with the mind, then when their bodies break up and their lives end, their human consciousness ceases and hell-consciousness begins to arise. Conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six ayatanas. There may be sentient beings who commit evil with the body, speak evil with the mouth, and think evil with the mind; when their bodies break up and their lives end, they fall among the animals.

Their human consciousness then ceases and animal consciousness begins to arise. Conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six ayatanas. There may be sentient beings who commit evil with the body, speak evil with the mouth, and think evil with the mind; when their bodies break up and their lives end, they fall among the hungry ghosts.

Their human consciousness then ceases and hungry-ghost consciousness begins to arise. Conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six ayatanas. There may be sentient beings who do good with the body, speak wholesome words with the mouth, and think wholesome thoughts with the mind; when their bodies break up and their lives end, they are reborn in the human realm.

Their consciousness from the previous life then ceases and human consciousness begins to arise. Conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six ayatanas.”

“Or there are beings who perform wholesome deeds with the body, speak wholesome words with the mouth, and entertain wholesome thoughts in the mind. After the breakup of the body and the end of life, they are reborn in the realm of the Four Heavenly Kings. Thereupon, the consciousness of their former life ceases, and consciousness in the realm of the Four Heavenly Kings begins to arise. Conditioned by consciousness, there are name-and-form; conditioned by name-and-form, there are the six sense bases.

“When first born in the heavenly realm, their appearance is exactly like that of a two- or three-year-old child in this human realm. They appear spontaneously, seated upon the lap of a deva. That deva then says: ‘This is my child.’ Through the karmic result of their deeds, awareness arises naturally, and they immediately think: ‘What did I do to be born here now?’ They then recollect: ‘In my former life among human beings, I performed wholesome deeds with the body, spoke wholesome words with the mouth, and entertained wholesome thoughts in the mind.

Because I did these things, I have now been reborn in the heavenly realm. If, after my life here ends, I am reborn in the human realm, I must purify body, speech, and mind and be twice as diligent in cultivating wholesome practices.’ Not long after being born, the infant becomes aware of hunger. A precious vessel then naturally appears before the infant, containing pure heavenly food endowed with a hundred flavors.

If the infant’s merit is abundant, the food is white; if the merit is moderate, the food is blue; and if the merit is slight, the food is red. The child takes the food by hand and puts it into the mouth, whereupon it naturally dissolves, just as cream placed into a fire. When the child has finished eating, it becomes aware of thirst.

A precious vessel then naturally appears, filled with ambrosial nectar. For one of abundant merit, this nectar is white; for one of moderate merit, it is blue; and for one of slight merit, it is red. The child drinks the nectar, and it naturally dissolves, just as cream placed into a fire.

“After the child has finished eating and drinking, its body grows to the same stature as that of the other devas. It then enters a bathing pool and delights in bathing and cleansing itself. Having enjoyed this, it leaves the pool and goes beneath a fragrant tree.

The fragrant tree bends down, and the child takes the various fragrances and anoints its own body. It next goes to the kalpavriksha clothing tree. The tree bends down, and the child takes various garments and clothes itself.

It then goes to the adornment tree. The tree bends down, and the child takes various ornaments and adorns its body. It next goes to the garland tree, which inclines to one side, and takes a flower garland to place upon its head.

It next goes to the utensil tree, which inclines to one side, and takes various precious objects. It next goes to the fruit tree, which inclines to one side, and plucks the naturally produced fruit, whether to eat, to hold in the mouth, or to strain for its juice and drink. It next goes to the musical-instrument tree, which inclines to one side, and takes a heavenly instrument, playing clear and exquisite sounds accompanied by song.

When the heavenly child approaches the gardens, it sees countless celestial maidens playing strings and drums, singing, laughing, and conversing with one another. As the heavenly child wanders about and beholds such scenes, attachment and craving arise in its mind. Looking east, it forgets the west; looking west, it forgets the east.

When first born, the child knew and wondered: ‘Through what deeds have I now been born here?’ But while roaming about and viewing those scenes, it completely forgets that thought. Thereupon, female attendants come to wait upon it.

“Or there are beings who perform wholesome deeds with the body, speak wholesome words with the mouth, and entertain wholesome thoughts in the mind. After the breakup of the body and the end of life, they are reborn in the Heaven of the Thirty-Three. Thereupon, the consciousness of their former life ceases, and consciousness there begins to arise. Conditioned by this consciousness, there are name-and-form; conditioned by name-and-form, there are the six sense bases. One newly born in that heavenly realm resembles a two- or three-year-old child in Jambudvipa and spontaneously appears upon the lap of a deva. That deva says: ‘This is my son. This is my daughter.’ The rest is also as described above.

“Or there are beings whose body, speech, and mind are all wholesome. After the breakup of the body and the end of life, they are reborn in the Yama Heaven. One newly born in that heavenly realm resembles a three- or four-year-old child in this Jambudvipa.

“Or there are beings whose body, speech, and mind are all wholesome. After the breakup of the body and the end of life, they are reborn in the Tusita Heaven. One newly born in that heavenly realm resembles a four- or five-year-old child in this world.

“Or there are beings whose body, speech, and mind are all wholesome. After the breakup of the body and the end of life, they are reborn in the Heaven of Delight in Creation. One newly born in that heavenly realm resembles a five- or six-year-old child in this world.

“Or there are beings whose body, speech, and mind are all wholesome. After the breakup of the body and the end of life, they are reborn in the Heaven of Mastery over the Creations of Others. One newly born in that heavenly realm resembles a six- or seven-year-old child in this world. The rest is likewise the same.”

The Buddha told the bhikshus:

“In every half-month there are three observance days: the eighth, the fourteenth, and the fifteenth. These are the three observance days. Why is the eighth day of each half-month designated an observance day?

Because on the eighth day of every half-month, the Four Heavenly Kings customarily command their messengers: ‘You should go and inspect the world. Observe whether people know to be filial and obedient to their parents, whether they honor and obey shramanas and brahmins, whether they respect their elders, whether they observe the fasting precepts and practice generosity, and whether they aid the poor and destitute.’ Having heard these instructions, the messengers travel throughout the world to investigate whether there are people who are filial and obedient to their parents, honor shramanas and brahmins, respect their elders, uphold the precepts and observe the fast, and give alms to the poor and destitute.

After completing their inspection, if they find that people are unfilial toward their parents, disrespectful toward teachers and elders, do not cultivate the fasting precepts, and do not aid the poor and destitute, they return and report to the kings: ‘Your Majesties, in the world there are very few—very few indeed—who are filial and obedient to their parents, respect teachers and elders, purely cultivate the fasting precepts, and aid the poor and destitute!’ When the Four Heavenly Kings hear this, they become sorrowful and displeased, saying: ‘Alas!

If many people in the world are evil, unfilial toward their parents, disrespectful toward teachers and elders, do not cultivate the fasting precepts, and do not aid the poor and destitute, then the hosts of devas will diminish and the hosts of asuras will increase.’ If, however, the messengers see people in the world who are filial and respectful toward their parents, respect teachers and elders, diligently cultivate the fasting precepts, and aid the poor, they return and report to the Heavenly Kings: ‘In the world there are people who are filial and obedient to their parents, respect teachers and elders, diligently cultivate the fasting precepts, and aid the poor and destitute.’ When the Four Heavenly Kings hear this, they rejoice greatly and proclaim: ‘Excellent!

We have heard auspicious tidings. If there are people in the world who are able to be filial and obedient to their parents, respect teachers and elders, diligently cultivate the fasting precepts, and aid the poor and destitute, then the hosts of devas will increase and the hosts of asuras will diminish.’”

“Why is the fourteenth day observed as a fasting day? Because on the fourteenth day, the Four Heavenly Kings instruct their crown princes: ‘You should go throughout the world to investigate and observe the people, to learn whether there are those who are filial and obedient to their mothers and fathers, respect their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy.’ Having respectfully received the kings’ instructions, the crown princes immediately go throughout the world to investigate and observe whether people know to be filial and obedient to their mothers and fathers, respect their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy.

After observing everything, if they find that people in the world are not filial and obedient to their mothers and fathers, do not respect their teachers and elders, do not observe the fasting precepts, and do not assist the poor and needy, they return and report to the kings: ‘Heavenly Kings, in the world those who are filial and obedient to their mothers and fathers, honor their teachers and elders, observe the pure fasting precepts, and assist the poor and needy are very few!

Very few!’ On hearing this, the Four Heavenly Kings become sorrowful and displeased, saying: ‘Alas! If there are many evil people in the world who are not filial and obedient to their mothers and fathers, do not respect their teachers and elders, do not cultivate the fasting precepts, and do not assist the poor and needy, the hosts of devas will diminish and the hosts of Asuras will increase.’ If the crown princes find that there are people in the world who are filial and obedient to their mothers and fathers, honor their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy, they immediately return and report to the kings: ‘Heavenly Kings, in the world there are people who are filial and obedient to their mothers and fathers,

respect their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy.’ On hearing this, the Four Heavenly Kings rejoice greatly and proclaim: ‘Excellent!

We have heard auspicious words: if in the world there are people who are filial and obedient to their mothers and fathers, honor their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy, the hosts of devas will increase and the hosts of Asuras will diminish.’ Therefore, the fourteenth day is a fasting day.

“Why is the fifteenth day observed as a fasting day? Because on the fifteenth day the Four Heavenly Kings themselves go throughout the world to investigate and observe whether people in the world are filial and obedient to their mothers and fathers, respect their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy. If they find that most people in the world are unfilial toward their mothers and fathers, do not respect their teachers and elders, do not diligently observe the fasting precepts, and do not assist the poor and needy, the Four Heavenly Kings go to the Hall of Good Dharma and report to Shakra: ‘Great King, you should know that most beings in the world are unfilial toward their mothers and fathers, do not respect their teachers and elders,

do not observe the fasting precepts, and do not assist the poor and needy!’ After Shakra and the devas of the Heaven of the Thirty-Three hear this, they become sorrowful and displeased, saying: ‘Alas!

If most beings in the world are evil, are not filial and obedient to their mothers and fathers, do not honor their teachers and elders, do not observe the fasting precepts, and do not assist the poor and needy, the hosts of devas will diminish and the hosts of Asuras will increase.’ If the Four Heavenly Kings find that there are people in the world who are filial and obedient to their mothers and fathers, honor their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy, they return to the Hall of Good Dharma and report to Shakra: ‘Among the people of the world there are those who are filial and obedient to their mothers and fathers, honor their teachers and elders, diligently observe the fasting precepts,

and assist the poor and needy.’ After Shakra and the devas of the Heaven of the Thirty-Three hear this, they rejoice greatly and proclaim: ‘Excellent!

If in the world there are those who are filial and obedient to their mothers and fathers, honor their teachers and elders, diligently observe the fasting precepts, and assist the poor and needy, the hosts of devas will increase and the hosts of Asuras will diminish.’ Therefore, the fifteenth day is observed as a fasting-precept day. For the foregoing reasons, there are three fasting days. At that time, wishing to make the devas rejoice still more, Shakra spoke this verse:

Always on the eighth day,

The fourteenth and full moon of each month,

Be transformed and observe the fasting precepts;

Such a person is equal to me.”

The Buddha told the bhikkhus:

“This verse spoken by Shakra was neither well received nor well spoken, and I do not endorse it. Why? Because Shakra has not yet completely ended sensual desire, anger, and delusion, nor has he escaped birth, aging, sickness, death, sorrow, lamentation, suffering, and distress. I say that this person has not yet departed from the root of suffering. If any bhikkhu of mine has exhausted the outflows, attained arhatship, done what had to be done, laid down the burden, attained his own benefit, ended the fetters of existence, and been liberated through perfect knowledge, then that bhikkhu is worthy of speaking this verse:

Always on the eighth day,

The fourteenth and full moon of each month,

Obediently observe the fasting precepts;

Such a person is equal to me.”

The Buddha told the bhikkhus:

“When that bhikkhu speaks this verse, it may be called well received and well spoken, and it is endorsed by me. Why? Because that bhikkhu has completely ended sensual desire, anger, and delusion, and has escaped birth, aging, sickness, death, sorrow, lamentation, suffering, and distress. I say that person has departed from the root of suffering.”

The Buddha told the bhikkhus:

“In every dwelling place, such as people’s houses, there are spirits; there is no place without them. On every road, at every crossroads, in butcher shops, marketplaces, and charnel grounds, there are spirits; there is no place without them. All spirits are named according to the place upon which they depend. Thus, if one depends upon a person, it is called by the person’s name; if it depends upon a village, it is called by the village’s name; if it depends upon a city, it is called by the city’s name; if it depends upon a country, it is called by the country’s name; if it depends upon land, it is called by the land’s name; if it depends upon a mountain, it is called by the mountain’s name; and if it depends upon a river, it is called by the river’s name.”

The Buddha told the bhikkhus:

“All kinds of trees, even one as small as a cart axle, have spirits dwelling in them; there is no place without them. Whenever any man or woman is first born, spirits follow alongside to protect them. When they die, the spirits that guarded them draw in their vital essence, and that person dies immediately.”

The Buddha told the bhikkhus:

“Suppose non-Buddhist brahmins were to ask: ‘Venerable Ones! If, whenever all men and women are first born, spirits follow alongside to guard and protect them, and when those people are about to die, the spirits that guard and protect them draw in their vital essence, whereupon they die, then why are some people today troubled by spirits while others are not troubled by spirits?’ If anyone asks this question, you should answer them: ‘People in the world who act contrary to the Dharma, hold inverted wrong views, and commit the ten evil karmas—among a hundred or a thousand such people, only one spirit may follow and protect them.

It is like a herd of cattle or sheep: among a hundred or a thousand animals there is only one herdsman guarding them. So too, because these people act contrary to the Dharma, hold inverted wrong views, and commit the ten evil karmas, among a hundred or a thousand such people, only one spirit may protect them. But if someone cultivates the wholesome Dharma, possesses right view, right faith, and right conduct, and fully practices the ten wholesome karmas, then even one such person will have hundreds of thousands of spirits protecting them.

It is like a king or a king’s great minister, where hundreds of thousands of guards protect one person. So too, one who cultivates the wholesome Dharma and fully practices the ten wholesome karmas has hundreds of thousands of spirits guarding them. For this reason, some people in the world are troubled by spirits while others are not troubled by spirits.’”

“The people of Jambudvipa have three advantages over the people of Godaniya. They are: first, they are courageous, possess strong memories, and are capable of creating karmic actions; second, they are courageous, possess strong memories, and diligently cultivate the holy life; third, because they are courageous and possess strong memories, Buddhas appear in this realm. Because of these three things, they surpass the people of Godaniya. The people of Godaniya have three advantages over the people of Jambudvipa. They are: first, they have many cattle; second, they have many sheep; third, they have many jewels. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa have three advantages over the people of Purvavideha. They are: first, they are courageous, possess strong memories, and are capable of creating karmic actions; second, they are courageous, possess strong memories, and constantly cultivate the holy life; third, they are courageous and possess strong memories, and Buddhas appear in this realm. Because of these three things, they surpass the people of Purvavideha. The people of Purvavideha have three advantages over the people of Jambudvipa. They are: first, their realm is very broad; second, their realm is very vast; third, the land of their realm is exceedingly wondrous. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa have three advantages over the people of Uttarakuru. They are: first, they are courageous, possess strong memories, and are capable of creating karmic actions; second, they are courageous, possess strong memories, and constantly cultivate the holy life; third, they are courageous and possess strong memories, and Buddhas appear in this realm. These are the three ways in which they surpass the people of Uttarakuru.

The people of Uttarakuru have three advantages over the people of Jambudvipa. They are: first, they are not bound or dependent; second, they possess nothing that they regard as self or belonging to self; third, their lifespan is fixed at one thousand years. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa likewise surpass those in the realm of hungry ghosts because of the three things stated above. Those in the realm of hungry ghosts have three advantages over the people of Jambudvipa. They are: first, they live long; second, their bodies are enormous; third, others act, yet they undergo the consequences.

Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa likewise surpass the nagas and garudas because of the three things stated above. The nagas and garudas, in turn, have three advantages over the people of Jambudvipa. They are: first, they live long; second, their bodies are enormous; third, they have palaces. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa surpass the asuras because of the three things stated above. The asuras, in turn, have three advantages over the people of Jambudvipa. They are: first, their palaces are lofty and spacious; second, their palaces are magnificent; third, their palaces are pure. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa surpass the Four Heavenly Kings because of the three things stated above. The Four Heavenly Kings, in turn, have three advantages over the people of Jambudvipa. They are: first, they live long; second, they are handsome and dignified; third, they enjoy abundant happiness. Because of these three things, they surpass the people of Jambudvipa.

“The people of Jambudvipa likewise surpass the devas of the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations because of the three things stated above. These classes of devas, in turn, have three advantages over the people of Jambudvipa. They are: first, they live long; second, they are handsome and dignified; third, they enjoy abundant happiness.”

The Buddha told the bhikkhus:

“There are twelve classes of beings in the Desire Realm. They are:

“1. Hell beings.

“2. Animals.

“3. Hungry ghosts.

“4. Human beings.

“5. Asuras.

“6. The Four Heavenly Kings.

“7. The devas of the Heaven of the Thirty-Three.

“8. The devas of the Yama Heaven.

“9. The devas of the Tusita Heaven.

“10. The devas of the Heaven of Delight in Creation.

“11. The devas of the Heaven of Mastery over Others’ Creations.

“12. The devas of Mara’s Heaven.

“There are twenty-two classes of beings in the Form Realm. They are:

“1. The devas of the Brahma Body Heaven.

“2. The devas who are Ministers of Brahma.

“3. The devas of the Retinue of Brahma.

“4. The devas of the Great Brahma Heaven.

“5. The devas of the Light Heaven.

“6. The devas of the Heaven of Lesser Light.

“7. The devas of the Heaven of Immeasurable Light.

“8. The devas of the Heaven of Radiant Sound.

“9. The devas of the Purity Heaven.

“10. The devas of the Heaven of Lesser Purity.

“11. The devas of the Heaven of Immeasurable Purity.

“12. The devas of the Heaven of Universal Purity.

“13. The devas of the Adorned Heaven.

“14. The devas of the Heaven of Lesser Adornment.

“15. The devas of the Heaven of Immeasurable Adornment.

“16. The devas of the Heaven of the Supreme Fruit of Adornment.

“17. The devas of the Heaven of Non-Perception.

“18. The devas of the Heaven Free from Affliction.

“19. The devas of the Heaven Free from Heat.

“20. The devas of the Heaven of Excellent Vision.

“21. The devas of the Heaven of Great Excellent Vision.

“22. The devas of the Akanistha Heaven.

“There are four classes of beings in the Formless Realm. They are:

“1. The devas of the Sphere of Infinite Space.

“2. The devas of the Sphere of Infinite Consciousness.

“3. The devas of the Sphere of Nothingness.

“4. The devas of the Sphere of Neither Perception nor Non-Perception.”

The Buddha told the bhikkhus:

“There are four kinds of great celestial spirits. They are:

“1. Earth spirits.

“2. Water spirits.

“3. Wind spirits.

“4. Fire spirits.

Long ago, an earth spirit conceived the erroneous notion: ‘Within earth there is no water, fire, or wind.’ At that time, I clearly knew the thought in the mind of this earth spirit, so I went to it and said: ‘Have you conceived the thought that within earth there is no water, fire, or wind?’ The earth spirit replied: ‘Within earth there truly is no water, fire, or wind.’ I then said: ‘You must not conceive the notion that within earth there is no water, fire, or wind. Why is this? Within earth there are water, fire, and wind; it is called earth only because the earth element predominates.’”

The Buddha told the bhikkhus:

“At that time, for the sake of the earth spirit, I taught the Dharma progressively in order to dispel this erroneous notion, instructing, encouraging, benefiting, and gladdening it. I spoke of generosity, morality, and rebirth in the heavens. I taught that sensual desire is impure, defiling, and perilous, and that renunciation is supreme; and I disclosed and elucidated the pure holy life.

At that time, I clearly knew that the earth spirit’s mind had become pure, gentle, free from the five hindrances, and readily receptive to instruction. In accordance with the customary teaching of all Buddhas, I revealed and extensively explained the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Way Leading Out of Suffering.

Thereupon, the earth spirit, in that very place, became free from the dust and defilements and attained the pure Dharma eye. Just as a clean white cloth readily takes dye, so too was the earth spirit: because its faith had become pure, it attained the Dharma eye, was free from doubt, gained certainty regarding the Dharma, would no longer fall into evil destinies, ceased to follow other paths, and attained fearlessness in the Dharma.

It then said to me: ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. For the rest of my life, I shall not kill living beings, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. Please permit me to become an upasika within the True Dharma.’”

The Buddha told the bhikkhus:

“Long ago, the Water Deity gave rise to a wrong view, saying: ‘In water there is no earth, fire, or wind.’ At that time, the Earth Deity clearly knew that the Water Deity had conceived this notion and therefore went to the Water Deity and said: ‘Have you truly formed the view that there is no earth, fire, or wind in water?’ The Water Deity replied: ‘That is indeed so.’ The Earth Deity said: ‘You should not form the view that there is no earth, fire, or wind in water.

Why is this? Because earth, fire, and wind are present in water, but since the water element predominates, it is designated by the name “water.”’ The Earth Deity then taught the Dharma to her, dispelling this erroneous view, instructing, encouraging, benefiting, and delighting her. She spoke of giving, morality, and rebirth in the heavens; she explained that sensual desire is impure, defiling, and fraught with peril; she taught that renunciation is supreme and disclosed the pure practice of the holy life.

At that time, the Earth Deity clearly knew that the Water Deity’s mind had become pure and pliant, free from the five hindrances, and readily receptive to instruction. In accordance with the customary teaching of all Buddhas, she then revealed and extensively explained the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Way Leading Out of Suffering.

The Water Deity then, on that very spot, became free from dust and defilement and attained the pure Dharma eye. Just as a clean white cloth readily takes dye, so too did the Water Deity, whose faith had become pure, attain the Dharma eye. She was free from doubt, gained certainty regarding the Dharma, would no longer fall into evil destinies or follow any other path, and attained fearlessness in the Dharma.

She then addressed the Earth Deity, saying: ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. For the rest of my life, I shall refrain from killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicants. Please accept me as a laywoman within the True Dharma.’”

The Buddha told the bhikkhus:

“Long ago, the Fire Deity gave rise to a wrong view, saying: ‘In fire there is no earth, water, or wind.’ At that time, the Earth Deity and the Water Deity clearly knew that the Fire Deity had conceived this notion, and together they said to the Fire Deity: ‘Have you truly formed this view?’ The Fire Deity replied: ‘That is indeed so.’ The two deities said: ‘You should not form this view. Why is this? Because earth, water, and wind are present in fire, but since the fire element predominates, it is designated by the name “fire.”’ The Earth and Water Deities then taught the Dharma to her, dispelling this erroneous view, instructing, encouraging, benefiting, and delighting her.

They spoke of giving, morality, and rebirth in the heavens; they explained that sensual desire is impure, defiling, and fraught with peril; they taught that renunciation is supreme and disclosed the pure practice of the holy life. At that time, the two deities clearly knew that the Fire Deity’s mind had become pure and pliant, free from the five hindrances, and readily receptive to instruction. In accordance with the customary teaching of all Buddhas, they then revealed and extensively explained the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Way Leading Out of Suffering.

The Fire Deity then, on that very spot, became free from dust and defilement and attained the pure Dharma eye. Just as a clean white cloth readily takes dye, so too did the Fire Deity, whose faith had become pure, attain the Dharma eye. She was free from doubt, gained certainty regarding the Dharma, would no longer fall into evil destinies or follow any other path, and attained fearlessness in the Dharma.

She then addressed the two deities, saying: ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. For the rest of my life, I shall refrain from killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicants. Please accept me as a laywoman within the True Dharma.’”

The Buddha told the bhikkhus:

“Long ago, the Wind Deity gave rise to the erroneous notion: ‘In wind there is no earth, water, or fire.’ At that time, the Earth Deity, the Water Deity, and the Fire Deity clearly knew that the Wind Deity had conceived this notion, and they went to her and said: ‘Have you truly formed this view?’ The Wind Deity replied: ‘That is indeed so.’ The three deities said: ‘You should not form this view. Why is this? Because earth, water, and fire are present in wind, but since the wind element predominates, it is designated by the name “wind.”’ The three deities then taught the Dharma to her, dispelling this erroneous view, instructing, encouraging, benefiting, and delighting her.

They spoke of giving, morality, and rebirth in the heavens; they explained that sensual desire is impure, defiling, and fraught with peril; they taught that renunciation is supreme and disclosed the pure practice of the holy life. At that time, the three deities clearly knew that the Wind Deity’s mind had become pure and pliant, free from the five hindrances, and readily receptive to instruction. In accordance with the customary teaching of all Buddhas, they then revealed and extensively explained the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Way Leading Out of Suffering.

The Wind Deity then, on that very spot, became free from dust and defilement and attained the pure Dharma eye. Just as a clean white cloth readily takes dye, so too did the Wind Deity, whose faith had become pure, attain the Dharma eye. She was free from doubt, gained certainty regarding the Dharma, would no longer fall into evil destinies or follow any other path, and attained fearlessness in the Dharma.

She then addressed the three deities, saying: ‘I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. For the rest of my life, I shall refrain from killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicants. Please accept me as a laywoman within the True Dharma.’”

The Buddha told the bhikkhus:

“There are four kinds of clouds: first, white; second, black; third, red; and fourth, rose-colored. Clouds are white because the earth element is especially predominant; clouds are black because the water element is especially predominant; clouds are red because the fire element is especially predominant; and clouds are rose-colored because the wind element is especially predominant. Clouds may be twenty miles, thirty miles, or forty miles above the earth, and so on up to four thousand miles.

Apart from the beginning of a kalpa, clouds thereafter rise as high as the Heaven of Radiant Sound. There are four kinds of lightning: lightning in the east is called Body Radiance; lightning in the south is called Difficult to Destroy; lightning in the west is called Streaming Flame; and lightning in the north is called Steady Illumination. Why does this lightning appear among the clouds in the sky?

At times Body Radiance comes into contact with Difficult to Destroy; at times Body Radiance comes into contact with Streaming Flame; at times Body Radiance comes into contact with Steady Illumination; at times Difficult to Destroy comes into contact with Streaming Flame; at times Difficult to Destroy comes into contact with Steady Illumination; and at times Streaming Flame comes into contact with Steady Illumination. Because of these causes and conditions, lightning arises among the clouds in the sky.

And why do thunder and lightning arise among the clouds in the sky? Because in the sky the great earth element sometimes comes into contact with the great water element; the great earth element sometimes comes into contact with the great fire element; the great earth element sometimes comes into contact with the great wind element; the great water element sometimes comes into contact with the great fire element; and the great water element sometimes comes into contact with the great wind element.

Because of these causes and conditions, thunder and lightning arise among the clouds in the sky.”

“There are five reasons why prognosticators cannot predict or know with certainty whether it will rain, and thus err in their forecasts. What are the five? First, when there is thunder and lightning in the clouds, they predict that rain is imminent; but because the fire element is predominant, it consumes and disperses the clouds, and therefore no rain falls.

This is the first reason why prognosticators err in their forecasts. Second, when there is thunder and lightning in the clouds, they predict that rain is imminent; but because the wind element arises, it blows the clouds apart and scatters them among the mountains. For this reason, prognosticators err in their forecasts.

Third, when there is thunder and lightning in the clouds, they predict that rain is imminent; but at that time, the great Asura Rāhu takes the floating clouds and places them over the great ocean. For this reason, prognosticators err in their forecasts. Fourth, when there is thunder and lightning in the clouds, they predict that rain is imminent; but because the cloud spirits and rain spirits are indulging heedlessly in sexual misconduct, in the end they bring no rain.

For this reason, prognosticators err in their forecasts. Fifth, when there is thunder and lightning in the clouds, they predict that rain is imminent; but because the people of the world act heedlessly and contrary to the Dharma, engage in impure conduct, and are greedy, miserly, jealous, and possessed of inverted views, the heavens do not send down rain. For this reason, prognosticators err in their forecasts.

These are the five reasons why prognosticators cannot know with certainty whether it will rain.”