長阿含經

CHAPTER 11: THE THREE INTERMEDIATE KALPAS

The Buddha told the bhikkhus:

“There are three intermediate kalpas. What are the three? The first is the kalpa of warfare. The second is the kalpa of famine. The third is the kalpa of pestilence.

“What is the kalpa of warfare?

“The people of this world originally had a lifespan of forty thousand years. It later decreased to twenty thousand years. It then decreased further to ten thousand years.

Successively it decreased to one thousand years, five hundred years, three hundred years, and two hundred years. At present, people have a lifespan of one hundred years; a few exceed this, but most fall short. Thereafter, the human lifespan will gradually decrease until it is only ten years.

At that time, girls will marry at about five months of age. All the delicacies found in the world, such as clarified butter, milk, honey, crystallized sugar, dark sugar, and everything of fine flavor, will naturally disappear. The five grains will no longer grow, and only wild rice will remain.

At that time, all superior kinds of clothing, such as brocade, fine silk, kalpāsa, and soma cloth, will cease to exist, and only coarse cloth woven from grass will remain. Then this earth will produce nothing but thorns, mosquitoes, gadflies, bees, scorpions, snakes, centipedes, and venomous creatures. Gold, silver, vaidurya, the seven treasures, pearls, and jewels will naturally become entirely buried beneath the earth, while stones, sand, and all manner of ugly things will abound.

At that time, sentient beings will increasingly commit only the ten evil deeds. Even the expression ‘ten wholesome deeds’ will no longer be heard; there will not even be the word ‘wholesome,’ much less anyone who performs wholesome deeds. Among human beings at that time, those who are unfilial toward their parents, disrespectful toward teachers and elders, and accustomed to evil deeds will receive offerings and be honored and attended upon by everyone.

Just as people today who are filial toward their parents, respect their teachers and elders, and constantly perform wholesome deeds receive offerings and are honored and attended upon by everyone, so too will evildoers then receive offerings. At that time, when human beings undergo the dissolution of the body and the end of life, they will fall among animals, just as people at present are reborn in the heavens. When people meet one another then, their hearts will invariably harbor malice, and they will wish only to kill one another.

They will be like hunters who encounter a herd of deer and wish only to kill them, without a single wholesome thought. People at that time will be the same: they will wish only to kill one another, without the slightest wholesome thought. Then this earth will consist solely of rivers, streams, ravines, mountains, hills, and mounds, without any level ground whatsoever.

Whenever people travel anywhere, they will immediately become frightened and tremble, with the hair on their bodies standing on end.

“Then, for seven days, the kalpa of swords and weapons will arise. At that time, whatever grass, wood, tiles, or stones people hold in their hands will all turn into swords and weapons. These swords and weapons will be exceedingly sharp, and whatever they touch will be severed.

People will slaughter one another. At that time, some wise people, seeing others killing one another with weapons, will become terrified and flee into mountains, forests, caves, ravines, and uninhabited places. They will hide for seven days, thinking in their hearts and saying with their mouths: ‘I will not harm others; may others not harm me.’ During those seven days, they will sustain themselves solely by eating the roots of grasses and trees.

Only after the seven days have passed will they emerge again from the forests and mountains. On encountering another person, they will joyfully exclaim: ‘Now I have found someone still alive! Now I have found someone still alive!’ They will be like parents who meet again a child long lost and unseen: leaping for joy and unable to restrain themselves.

So too will these people leap for joy, unable to contain their delight. At that time, the people will do nothing but weep for seven days; then, for another seven days, they will rejoice at meeting one another again and joyfully exchange congratulations. When people of that time undergo the dissolution of the body and the end of life, they will all fall into hell.

Why? Because they constantly harbor hatred and fury and have only the intention to harm one another. Because they have no loving-kindness, it is called the kalpa of warfare.”

The Buddha told the bhikkhus:

“What is called the kalpa of famine? At that time, people will mostly engage in unlawful conduct, hold inverted wrong views, and commit the ten evil karmas. Because they commit the ten evil karmas, the heavens will send down no rain, causing the hundreds of grasses and trees to wither and die. The five grains will not ripen, and only stubble will remain.

“Why is it called famine? At that time, in order to survive, the people will have to gather and sweep up grains of rice left scattered in such places as fields, gardens, roads, the entrances to lanes, and piles of earth and dung. Therefore, it is called famine.

“Furthermore, during the famine, people will collect bones from places such as slaughterhouses, marketplaces, roads, and charnel grounds, boil them into broth, and drink it to stay alive. Therefore, it is called the famine of white bones.

“Furthermore, during the kalpa of famine, all the five grains that are sown will turn into grasses and plants. At that time, people will take their blossoms, boil them into broth, and drink it. Moreover, during the famine, blossoms from grasses and trees will fall and cover the entire surface of the earth.

People will then have to dig into the ground to retrieve the blossoms and cook them for food, thereby sustaining themselves. Therefore, it is called the famine of grasses and trees. At that time, when sentient beings undergo the dissolution of the body and the end of life, they will fall among hungry ghosts.

Why is this? Because those living during this kalpa of famine will constantly harbor greed and stinginess, lacking generosity and loving-kindness. They will be unwilling to share with others and will give no thought to the calamities suffered by others.

“This is the kalpa of famine.”

The Buddha told the bhikkhus:

“What is the kalpa of pestilence? At that time, the people of the world will cultivate the true Dharma, hold right views free from inversion, and fully practice the ten wholesome deeds. Spirits from other worlds will arrive, while the spirits of this world, being heedless and given to sexual misconduct, will be unable to protect human beings.

Spirits from other worlds will invade and afflict the people of this world. They will strike them with their hands, beat them down with clubs, and then draw out their vital essence, causing their minds to become disordered, after which they will forcibly carry them away. It is like a king who commands his generals to protect certain things, but when bandits from another region invade and cause disturbances, the generals are heedless, and thus the kingdom is seized by the bandits.

It is the same here: spirits from other worlds will come and seize the people of this world. They will strike them, beat them down, draw out their vital essence, and forcibly carry them away.”

The Buddha told the bhikkhus:

“Suppose that the spirits in this world, though they do not indulge in licentiousness or misconduct, are confronted by immensely powerful spirits arriving from another world; the spirits of this world will still become frightened and flee into hiding. Those great spirits will then invade and harass the people here, beating them, striking them down, draining their vital essence, killing them, and then departing. It is just as when a king or the king’s great ministers command generals to protect the people.

Although all these generals are pure, vigilant, and heedful, when fierce generals with numerous troops come to ravage the cities, settlements, and villages and plunder people and possessions, they are unable to withstand them. So it is here as well: although the spirits of this world dare not indulge in misconduct, when immensely powerful spirits from another world arrive, the spirits of this world become frightened and withdraw.

Those mighty spirits then invade and torment the people of this world, beating them, striking them down, draining their vital essence, killing them, and then departing.

“At that time, after the people living during the kalpa of pestilence undergo the dissolution of the body and the end of life, they are all reborn in the heavenly realms. Why is this? Because the people of that time direct minds of loving-kindness and compassion toward one another and inquire after one another, saying: ‘Has your illness abated? Is your body at ease?’ Through these causes and conditions, they are reborn in the heavenly realms. Therefore, it is called the kalpa of pestilence.

“These are the three intermediate kalpas.”

CHAPTER 12: THE ORIGINAL CAUSES OF THE WORLD

The Buddha told the bhikkhus:

“After the calamity of fire has passed, when the heaven and earth of this world are about to form again, certain other sentient beings, their merit exhausted, their formative karma exhausted, and their lifespans ended, die in the Abhassara Heaven and are reborn in an empty Brahma palace. They then become attached to that place and delight in it, and they wish that other sentient beings might also be reborn there. After this thought has arisen, other sentient beings, their merit exhausted, their formative karma exhausted, and their lifespans ended, undergo the dissolution of the body and the end of life in the Abhassara Heaven and are reborn in that empty Brahma palace.

The Brahma who was born there first then thinks to himself: ‘I am Brahma, the Great Brahma King. No one created me; I came into being spontaneously and received nothing from anyone. Throughout a thousand worlds I am entirely sovereign, comprehend all principles, possess abundant wealth and plenitude, and am capable of creating the myriad things.

I am the father and mother of all sentient beings.’

“The Brahmas born afterward think to themselves: ‘That Brahma who was born before us is Brahma, the Great Brahma King. He came into being spontaneously and was not created by anyone. He is the Most Honored One within a thousand worlds, received nothing from anyone, comprehends all principles, possesses abundant wealth and plenitude, and is capable of creating the myriad things. He is the father and mother of all sentient beings. We came into being through him.’

“The complexion and countenance of this Brahma King always resemble those of a youth; therefore, the Brahma King is called the Youth.

“Sometimes, when this world is forming again, most sentient beings have been reborn in the Abhassara Heaven. They are spontaneously born through transformation, subsist on joy as their food, emit light from their own bodies, possess supernormal powers by which they fly through space, dwell happily and without obstruction, and enjoy long lives. Later, this world becomes engulfed by a great flood that inundates everything.

At that time, the entire world is utterly dark. There is no sun, moon, or stars, no day or night, and no years, months, or reckoning of the four seasons. Afterward, when this world is about to begin transforming, certain other sentient beings, their merit exhausted, their formative karma exhausted, and their lifespans ended, die in the Abhassara Heaven and are reborn in this world.

They are born through transformation and feed on joy; their bodies emit light, they possess supernormal powers by which they fly through space, they dwell happily and without obstruction, and they live here for a long time. At that time, there are neither male nor female, neither honored nor lowly, neither superior nor inferior, nor are there different names. Because the multitudes are born together in this world, they are called sentient beings.

“At that time, an essence of earth naturally arises from the ground and congeals upon it. Just as ghee forms, so too does this essence of earth appear; it resembles fresh butter and tastes sweet like honey. The sentient beings then use their hands to taste it and discover its flavor.

As soon as they taste it, they find it delicious and become infatuated with its flavor. Thus, they continue tasting it again and again without ceasing, become greedy and attached, scoop it up with their hands, and gradually develop the habit of eating by the handful. As they continue eating in this manner, other sentient beings see them, imitate them, and likewise eat without end.

The bodies of these sentient beings then become coarse, their radiance gradually fades, they lose their supernormal powers, and they can no longer fly. At that time, the sun and moon do not yet exist. When the radiance of the sentient beings disappears, heaven and earth become utterly dark, just as they had been before.

After a very long time, a mighty tempest arises and blows upon the great ocean, which is eighty-four thousand yojanas deep. It divides the ocean in two, bears forth the palace of the sun, places it against the slopes of Mount Sumeru, and establishes the sun’s course, so that it rises in the east, sets in the west, and circles throughout the world.

“A second solar palace rises in the east and sets in the west. The sentient beings at that time say: ‘That was yesterday,’ while others say: ‘It was not yesterday.’

“A third solar palace circles Mount Sumeru, rising in the east and setting in the west. The sentient beings then say: ‘This is certainly one day.’ A day means that it is preceded by the cause of light; therefore, it is called a day. The sun has two meanings: first, its constant course; second, its palace. Seen from afar in the four directions, the palace appears round. Its warmth and coolness are agreeable. It is made of heavenly gold and interlaid with crystal. Two parts consist of heavenly gold, entirely pure and unmixed, transparent from within to without, and casting its light afar. One part consists of crystal, entirely pure and unmixed, transparent from within to without, and casting its light afar.

“The solar palace is fifty-one yojanas across. The floor and walls of the palace are as thin as the sheath of a reed.”

“The palace walls have seven tiers, with seven tiers of railings, seven tiers of nets, seven tiers of jeweled bells, and seven rows of trees; all the surrounding adornments are made of the seven treasures. Where the wall is gold, the gate is silver; where the wall is silver, the gate is gold. Where the wall is lapis lazuli, the gate is crystal; where the wall is crystal, the gate is lapis lazuli.

Where the wall is red jewel, the gate is agate; where the wall is agate, the gate is red jewel. Where the wall is mother-of-pearl, the gate is made of various treasures; where the wall is made of various treasures, the gate is mother-of-pearl. Furthermore, as for those railings, where the crossbars are gold, the posts are silver; where the crossbars are silver, the posts are gold.

Where the crossbars are lapis lazuli, the posts are crystal; where the crossbars are crystal, the posts are lapis lazuli. Where the crossbars are red jewel, the posts are agate; where the crossbars are agate, the posts are red jewel. Where the crossbars are made of various treasures, the posts are mother-of-pearl; where the crossbars are mother-of-pearl, the posts are made of various treasures.

Where the nets are gold, the bells are silver; where the nets are silver, the bells are gold. Where the nets are crystal, the bells are lapis lazuli; where the nets are lapis lazuli, the bells are crystal. Where the nets are red jewel, the bells are agate; where the nets are agate, the bells are red jewel.

Where the nets are mother-of-pearl, the bells are made of various treasures; where the nets are made of various treasures, the bells are mother-of-pearl. The trees made of gold have leaves, flowers, and fruits of silver; the trees made of silver have leaves, flowers, and fruits of gold. The trees made of lapis lazuli have flowers and fruits of crystal; the crystal trees have flowers and fruits of lapis lazuli.

The trees made of red jewel have flowers and fruits of agate; the agate trees have flowers and fruits of red jewel. The trees made of mother-of-pearl have flowers and fruits of various treasures; the trees made of various treasures have flowers and fruits of mother-of-pearl. The palace walls have four gates, and each gate has seven steps surrounded by railings.

Towers and terraces, halls and pavilions, bathing pools, gardens, and groves are arranged in successive correspondence. Various jeweled flowers grow there, each row matching the next. There are many kinds of fruit trees, with flowers and leaves of many colors.

The rich fragrance of the plants and trees spreads far throughout the four directions, while the calls of many birds blend together in harmonious song.

“The palace of the sun is sustained by five kinds of wind. The first is the sustaining wind; the second, the nourishing wind; the third, the receiving wind; the fourth, the turning wind; and the fifth, the regulating wind. The main hall in which the Sun Deva dwells is constructed entirely of pure gold and is sixteen yojanas high.

The hall has four gates, each surrounded by railings. The throne of the Sun Deva is half a yojana wide, made of the seven treasures, pure and soft like a heavenly garment. The Sun Deva’s own body emits light that illuminates the golden hall; the light of the golden hall illuminates the entire palace of the sun; and the light of the palace of the sun in turn shines throughout the world in all four directions.

The lifespan of the Sun Deva is five hundred heavenly years. His descendants succeed one another without interruption. This palace is never destroyed throughout the duration of one kalpa.

When the palace of the sun moves, the Sun Deva has no thought of moving, such as: ‘I am going,’ or ‘I am stopping,’ but continually enjoys the five sensual pleasures. When the palace of the sun proceeds on its course, countless hundreds of thousands of devas and celestial spirits accompany it and lead the way, joyful and tireless, delighting in swift movement. Therefore, the Sun Deva is called Swift.

“The body of the Sun Deva emits a thousand rays of light: five hundred rays shine downward, and five hundred shine all around. These thousand rays exist because of the merit of his karma in former lives. Therefore, the Sun Deva is also called Celestial Light.

What is the merit of his karma in former lives? There may be a person who resolves to make offerings to śramaṇas and brahmins and to aid those who are hungry, thirsty, destitute, and afflicted, giving them food and drink, clothing, medicines, elephants, horses, vehicles, dwellings, lamps, and torches. He gives at the proper time and according to their needs, never acting contrary to their wishes, and makes offerings to virtuous sages who uphold the precepts.

Through the causes and conditions of those countless different forms of joyful and radiant Dharma, his wholesome mind rejoices. Just as a consecrated kṣatriya king rejoices with a wholesome mind when he first ascends the throne, so too does this person. Through these causes and conditions, when his body breaks up and his life ends, he becomes the Sun Deva, obtains the palace of the sun, and possesses a thousand rays of light.

Therefore, it is said that wholesome karma brings a thousand rays of light.

“Furthermore, for what reason is this called the light arising from karma in former lives? There may be a person who does not kill living beings, does not steal, does not engage in sexual misconduct, does not speak divisively, does not speak harshly, does not speak falsely, does not speak frivolously, is not covetous, is not angry, and does not hold wrong views. Because of these causes and conditions, his wholesome mind rejoices.

It is like a large bathing pool at a crossroads, cool and clear, without impurity. A person who has traveled far and is weary, overheated, and thirsty enters this pool, bathes, becomes cool, and then feels joy and delight. The wholesome joy in the mind of one who practices the ten wholesome deeds is likewise.

When this person’s body breaks up and his life ends, he becomes the Sun Deva, dwells in the palace of the sun, and possesses a thousand rays of light. For this reason, it is called the light of wholesome karma.

“Furthermore, for what reason are they called a thousand rays of light? There may be a person who does not kill living beings, does not steal, does not engage in sexual misconduct, does not lie, and does not drink intoxicants. Because of these causes and conditions, his wholesome mind rejoices. When his body breaks up and his life ends, he becomes the Sun Deva, dwells in the palace of the sun, and possesses a thousand rays of light. Because of such causes and conditions, they are called the thousand rays of wholesome karma.

“Sixty instants of thought are called one la-da; thirty la-da are called one ma-hau-da; and one hundred ma-hau-da are called one uu-ba-ma. Each year, the palace of the sun travels southward for six months, moving thirty leagues each day; at its southernmost point, it does not pass beyond Jambudvipa. The sun’s northward movement is likewise.

“For what reasons is the sunlight scorching hot? There are ten causes and conditions. What are the ten?

“1. Beyond Mount Sumeru is Mount Khư-đà-la, forty-two thousand yojanas high and forty-two thousand yojanas wide, with a circumference that cannot be measured. The mountain is formed from the seven treasures. When the sunlight reaches the mountain and strikes it, heat is produced. This is the first cause of the scorching heat of sunlight.

“2. Beyond Mount Khư-đà-la is Mount Y-sa-đà, twenty-one thousand yojanas high and likewise twenty-one thousand yojanas wide. Its circumference is immeasurable, and it is formed from the seven treasures. When the sunlight reaches and strikes this mountain, heat is produced. This is the second cause of the scorching heat of sunlight.

“3. Beyond Mount Y-sa-đà is Mount Thọ-đề-đà-la, twelve thousand yojanas high and twelve thousand yojanas wide. Its circumference is immeasurable, and it is formed from the seven treasures. When the sunlight reaches and strikes this mountain, heat is produced. This is the third cause of the scorching heat of sunlight.

“4. Not far beyond Mount Thọ-đề-đa-la is a mountain called Thiện kiến, six thousand yojanas high and six thousand yojanas wide. Its circumference is immeasurable, and the mountain is formed from the seven treasures. When the sunlight reaches it, heat is produced. This is the fourth cause of the scorching heat of sunlight.

“5. Beyond Mount Thiện kiến is Mount Mã tự, three thousand yojanas high and likewise three thousand yojanas across. Its circumference is immeasurable, and the mountain is formed from the seven treasures. When the sunlight reaches it, heat is produced. This is the fifth cause of the scorching heat of sunlight.

“6. Not far beyond Mount Mã tự is Mount Ni-di-đà-la, twelve hundred yojanas high and twelve hundred yojanas wide, with an immeasurable circumference. The mountain is formed of the seven treasures. When sunlight shines upon it, contact generates heat. This is the sixth condition that causes sunlight to be scorching hot.

“7. Not far beyond Mount Ni-di-đà-la is Mount Điều phục, six hundred yojanas high and likewise six hundred yojanas wide, with an immeasurable circumference. The mountain is formed of the seven treasures. When sunlight shines upon it, heat is generated. This is the seventh condition that causes sunlight to be scorching hot.

“8. Beyond Mount Điều phục is Mount Kim cương luân, three hundred yojanas high and three hundred yojanas wide, with an immeasurable circumference. It is formed of the seven treasures. When sunlight shines upon it, heat is emitted. This is the eighth condition that causes sunlight to be scorching hot.

“9. Furthermore, ten thousand yojanas above is a heavenly palace called Tinh tú, formed of beryl. When sunlight shines upon it, contact generates heat. This is the ninth condition that causes sunlight to be scorching hot.

“10. Furthermore, the light of the sun palace shines down upon the great earth, and contact generates heat.

“These are the ten conditions that cause sunlight to be scorching hot.”

At that time, the Blessed One spoke this verse:

Through these ten causes and conditions,

The sun is called the Light of Heaven;

Its light gives rise to scorching heat:

It is spoken of as the Buddha Sun.

The Buddha told the bhikkhus:

“Why is the sun palace so cold in winter that one cannot draw near it? Though it has light, why is it cold? There are thirteen conditions through which, although it has light, it nevertheless remains cold. What are the thirteen?

“1. Between Mount Sumeru and Mount Khư-đà-la is a body of water eighty-four thousand yojanas wide, with an immeasurable circumference. In this water grow many different kinds of flowers, such as the utpala flower, kumuda flower, padma flower, puṇḍarīka flower, and sugandhika flower. When sunlight shines down upon it, contact generates cold. This is the first condition that causes sunlight to be cold.

“2. Between Mount Khư-đà-la and Mount Y-sa-đà-la is a body of water forty-two thousand yojanas wide and forty-two thousand yojanas from north to south and east to west, with an immeasurable circumference. In this water grow various kinds of flowers. When the light shines upon it, contact generates cold. This is the second condition that causes sunlight to be cold.

“3. Between Mount Y-sa-đà-la and Mount Thọ-đề-đà-la is a body of water twenty-one thousand yojanas wide, with an immeasurable circumference, in which various kinds of flowers grow. When sunlight shines down upon it, contact generates cold. This is the third condition that causes sunlight to be cold.

“4. Between Mount Thiện kiến and Mount Thọ-đề is a body of water two thousand yojanas wide, with an immeasurable circumference. Various kinds of flowers grow in this water. When sunlight shines down upon it, cold is generated. This is the fourth condition that causes sunlight to be cold.

“5. Between Mount Thiện kiến and Mount Mã tự is a body of water six thousand yojanas wide, in which various kinds of flowers grow. When sunlight shines down upon it, cold is generated. This is the fifth condition that causes sunlight to be cold.

“6. Between Mount Mã tự and Mount Ni-di-đà-la is a body of water twelve hundred yojanas wide, with an immeasurable circumference, in which various kinds of flowers grow. When sunlight shines down upon it, cold is generated. This is the sixth condition that causes sunlight to be cold.

“7. The space between Mount Ni-di-đà-la and Mount Điều phục is six hundred yojanas wide, with an immeasurable circumference, and various kinds of flowers grow there. When sunlight shines down upon it, cold is generated. This is the seventh condition that causes sunlight to be cold.

“8. Between Mount Điều phục and Mount Kim cương luân is a body of water three hundred yojanas wide, with an immeasurable circumference, in which various kinds of flowers grow. When sunlight shines down upon it, cold is generated. This is the eighth condition that causes sunlight to be cold.

“9. Between Mount Kim cang luân and the land of Jambudvīpa is a body of water. When sunlight shines down and comes into contact with it, cold is generated. This is the ninth condition that causes sunlight to be cold.

“10. The land of Jambudvīpa has few rivers, while the land of Câu-da-ni has much water. When sunlight shines down upon it, contact generates cold. This is the tenth condition that causes sunlight to be cold.

“11. The realm of Câu-da-ni has few rivers and streams, while the realm of Phất-vu-đãi has much water. When sunlight shines down upon it, contact generates cold. This is the eleventh condition that causes sunlight to be cold.

“12. Phất-vu-đãi has few rivers and streams, while Uất-đơn-viết has many rivers and streams. When sunlight shines down and comes into contact with them, cold is generated. This is the twelfth condition that causes sunlight to be cold.

“13. When the light of the sun palace shines down upon the waters of the great ocean, the sunlight comes into contact with them and generates cold. This is the thirteenth condition that causes sunlight to be cold.”

At that time, the Buddha spoke this verse:

Through these thirteen conditions,

The sun is called the Light of Heaven;

This light is clear and cold:

It is spoken of as the Buddha Sun.

The Buddha told the bhikkhus:

“The moon palace is round, at times full and at times waning. Its light diminishes, and therefore the moon palace is called ‘Diminishing.’ The moon has two meanings: the first is its constant course, and the second refers to its palace. Because it is seen from afar in all four directions, it appears round.

Its coolness and warmth are harmonious, and it is formed of heavenly silver and beryl. Two portions are entirely of pure heavenly silver, without admixture, transparent within and without, their light shining afar; one portion is entirely of pure beryl, without admixture, transparent within and without, its light shining afar. The moon palace is forty-nine yojanas wide, and its palace walls and ground are as thin as tử bách.

The palace has seven tiers of walls, seven tiers of railings, seven tiers of nets, seven tiers of precious bells, and seven rows of trees, adorned all around with the seven treasures; and so on, while countless kinds of birds chirp together in harmony.

“This moon palace is sustained by five kinds of wind: the first is the sustaining wind, the second the nourishing wind, the third the receiving wind, the fourth the revolving wind, and the fifth the regulating wind. The main hall, the residence of the Moon Deva, is made of beryl and is sixteen yojanas high. The hall has four gates and is surrounded by railings.

The throne of the Moon Deva is half a yojana wide, formed of the seven treasures, pure and soft like heavenly garments. The body of the Moon Deva emits light that illuminates the beryl hall; the light of the beryl hall illuminates the moon palace; and the light of the moon palace illuminates the four continents beneath heaven. The lifespan of the Moon Deva is five hundred years, and his descendants succeed one another without change.

This palace is not destroyed throughout an entire kalpa. When the moon palace moves, the Moon Deva has no thought of moving, such as: ‘I am going. I am stopping.’ He merely enjoys the five sensual pleasures at all times.

When the moon palace moves, countless hundreds of thousands of great heavenly spirits always travel before it to lead the way. Joyful and untiring, they delight in swiftness; therefore, the Moon Deva is called Swift.”

“The body of the Moon Deva emits a thousand rays of light: five hundred rays shine downward, and five hundred rays shine to either side. This light exists because of the merit of his karma in a former life; therefore, the Moon Deva is also called Celestial Light. What was the meritorious karma of his former life?

In the world, there was a person who resolved to make offerings to śramaṇas and brahmins and to give alms to those suffering from extreme hunger and thirst, providing them with food and drink, clothing, medicine, elephants and horses, carriages, dwellings, lamps and torches. He bestowed these at the appropriate times according to their needs, never acting contrary to their wishes, and made offerings to virtuous sages who upheld the precepts.

Through these innumerable and varied joys in the Dharma, his wholesome mind became radiant. It was just like the wholesome joy in the mind of a consecrated kṣatriya king when he first ascends the throne. Because of these causes and conditions, when his body broke up and his life ended, he became the Moon Deva, whose lunar palace possesses a thousand rays of light.

Therefore, it is said that wholesome karma brought forth a thousand rays of light.

“Furthermore, through what karma does one obtain a thousand rays of light? In the world, there is a person who does not kill living beings, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, speak frivolously, harbor covetousness, harbor anger, or hold wrong views. Because of these causes and conditions, his wholesome mind rejoices.

It is like a large, clear, undefiled bathing pool at a crossroads: a person who has traveled far and is weary, hot, and thirsty enters this pool, bathes, becomes cool, and experiences joy and delight. The wholesome joy in the mind of one who practices the ten wholesome deeds is likewise. After this person’s body breaks up and his life ends, he will become the Moon Deva, dwelling in the lunar palace and possessing a thousand rays of light.

Because of these causes and conditions, this is called the wholesome karma of a thousand rays of light.

“Furthermore, through what conditions does one obtain a thousand rays of light? In the world, there is a person who does not kill living beings, steal, engage in sexual misconduct, deceive, or drink intoxicants. Because of these causes and conditions, his wholesome mind rejoices. When his body breaks up and his life ends, he becomes the Moon Deva, dwelling in the lunar palace and possessing a thousand rays of light. Because of such causes and conditions, this is called the wholesome karma of a thousand rays of light.

“Sixty instants are called one laya; thirty layas are called one muhūrta; and one hundred muhūrtas are called one upamā. Each year, the solar palace travels southward for six months, moving thirty leagues each day. At its southernmost point, it does not pass beyond Jambudvīpa. During that time, the lunar palace also travels southward for half a year without passing beyond Jambudvīpa. Its northward journey is likewise.

“For what reasons does the lunar palace gradually wane? There are three causes and conditions through which the lunar palace gradually wanes. First, the moon emerges from an intermediate direction; this is the first condition causing the moon to diminish. Furthermore, in the lunar palace there are ministers who all wear blue garments. As they ascend in succession, their dwelling places also become blue, and therefore the moon diminishes. This is the second condition through which the moon diminishes day by day. Furthermore, the solar palace has sixty rays of light. When these rays shine upon the lunar palace, their radiance causes it not to appear. Thus, wherever they shine, that portion of the moon diminishes. This is the third condition causing the moonlight to diminish.

“Furthermore, for what reasons does the light of the lunar palace gradually become full? There are three causes and conditions through which the moonlight gradually becomes full. What are the three?

First, because the moon faces a cardinal direction, the moonlight becomes full. Second, the deities of the lunar palace all wear blue garments, and on the fifteenth day the Moon Deva sits in their midst. As they enjoy themselves together, his light shines everywhere and outshines the radiance of the other devas; therefore, the light becomes full everywhere.

It is like a great torch lit amid a collection of lamps and torches: it completely overwhelms the light of the other lamps. The Moon Deva is likewise. On the fifteenth day, amid the assembly of devas, he completely outshines all other lights, and his radiance alone shines forth.

This is the second condition. Third, although the Sun Deva has sixty rays that illuminate the lunar palace, on the fifteenth day the Moon Deva can shine his light back against them, preventing them from obscuring him. These are the three causes and conditions through which the lunar palace becomes full and does not diminish.

“Furthermore, why does the moon have a dark shadow? Because the shadow of the Jambu tree is reflected upon the moon, the moon has a shadow.”

The Buddha told the bhikṣus:

“Let your minds be like the moon, cool and free from scorching heat. When visiting the homes of donors, remain single-minded and undistracted.

“Furthermore, for what reason are there rivers and streams? The sun and moon possess heat. Because of this heat, there is scorching. Because there is scorching, there is perspiration. From perspiration, rivers and streams are formed. Therefore, there are rivers and streams in the world.

“For what causes and conditions are there five kinds of seeds in the world? Fierce gales from worlds that have not yet been destroyed blow seeds here, causing them to grow in this land. First are seeds arising from roots; second, seeds arising from stalks; third, seeds arising from joints; fourth, seeds arising from hollow interiors; and fifth, seeds arising from seeds. These are the five kinds of seeds. Because of these causes and conditions, five kinds of seeds appear in the world.

“When it is midday in Jambudvīpa, the sun is setting in Pūrvavideha, rising in Godānīya, and it is midnight in Uttarakuru. When it is midday in Godānīya, the sun is setting in Jambudvīpa, rising in Uttarakuru, and it is midnight in Pūrvavideha. When it is midday in Uttarakuru, the sun is setting in Godānīya, rising in Pūrvavideha, and it is midnight in Jambudvīpa. When it is midday in Pūrvavideha, the sun is setting in Uttarakuru, rising in Jambudvīpa, and it is midnight in Godānīya. The east of Jambudvīpa is the west of Pūrvavideha; the west of Jambudvīpa is the east of Godānīya; the west of Godānīya is the east of Uttarakuru; and the west of Uttarakuru is the east of Pūrvavideha.

“Jambudvīpa is called Jambu because beneath it is a golden mountain thirty yojanas high. Since this gold arises from the Jambu tree, it is called Jambu gold. The fruit of the Jambu tree resembles a mushroom cap and tastes like honey.

The tree has five great projections: four projections facing the four directions and one above. The fruit on its eastern projection is eaten by gandharvas. The fruit on its southern projection is eaten by the people of seven countries.

The seven countries are: first, Kuru; second, Kurava; third, Videha; fourth, Suvideha; fifth, Manda; sixth, Vara; and seventh, Vārī. The fruit on the western projection is eaten by sea creatures. The fruit on the northern projection is eaten by birds and beasts.

The fruit on the upper projection is eaten by the Constellation Devas. North of the seven great countries are seven great black mountains: first, Bare-Earth; second, White Crane; third, Palace Guardian; fourth, Immortal Mountain; fifth, Lofty Mountain; sixth, Meditation Mountain; and seventh, Earth Mountain. Upon these seven black mountains dwell seven brahmin seers.

The dwelling places of these seven seers are: first, Good Truth; second, Good Light; third, Palace Guardian; fourth, Seer; fifth, Palace Protector; sixth, Jñāna; and seventh, Increase.”

The Buddha told the bhikṣus:

“At the beginning of the kalpa, after sentient beings had tasted the savor of the earth, they continued to exist for a long time. Those who ate much became coarse and withered in complexion. Those who ate little remained bright and smooth in complexion.

From then on, distinctions arose among sentient beings as to whose complexion and appearance were superior or inferior, and disputes arose among them, each saying: ‘I am superior to you; you are not equal to me.’ Because their minds discriminated between self and other and harbored rivalry, the savor of the earth was exhausted. Afterward, a kind of skin of the earth appeared, shaped like a thin cake; its color, fragrance, and flavor were exceedingly pure.

At that time, the sentient beings gathered together in one place. All of them were distressed and sorrowful, weeping and beating their breasts as they said: ‘Alas, what a calamity! The savor of the earth has now suddenly vanished.’ It was like people today who, having been abundantly supplied with delicious flavors and calling them delightful, later lose them and consequently become sorrowful and anxious.

Those beings likewise grieved and lamented their loss. Afterward, they ate the skin of the earth and gradually became accustomed to its flavor. Those who ate much became coarse and withered in complexion.

Those who ate little remained bright and smooth in complexion. From then on, distinctions arose among sentient beings as to whose complexion and appearance were ugly or beautiful, and disputes arose among them, each saying: ‘I am superior to you. You are not equal to me.’ Because their minds discriminated between self and other and harbored rivalry, the earth mushrooms were entirely exhausted.

“Afterward, another kind of outer skin of the earth appeared, growing increasingly thick. Its color was like that of celestial flowers, its softness like that of celestial robes, and its flavor like honey. At that time, the sentient beings again took and ate it together and lived in the world for a long time. Those who ate more became increasingly diminished in complexion. Those who ate little remained bright and smooth in complexion. From then on, distinctions arose among sentient beings as to whose complexion and appearance were ugly or beautiful, and because of this disputes arose among them, each saying: ‘I am superior to you. You are not equal to me.’ Because their minds discriminated between self and others and gave rise to rivalry, the outer skin of the earth was exhausted.

“Afterward, naturally growing rice appeared. It had no husks and required no further preparation, yet possessed every exquisite flavor. At that time, the sentient beings gathered together and said: ‘Alas, what a calamity! The covering of the earth has now suddenly vanished.’ It was like people today who, upon encountering misfortune or disaster, lament: ‘What suffering!’ At that time, the sentient beings were distressed and sorrowfully lamented in the same way.

“Afterward, the sentient beings ate this naturally growing rice together, and their bodies became coarse and unsightly. Male and female forms appeared. As they gazed at one another, sensual thoughts arose, and they sought secluded places together to engage in impure acts.

When the other sentient beings saw this, they lamented: ‘Oh, this deed is wrong! Why have sentient beings come to do such a thing together?’ When the man who had committed the impure act was reproached by others, he became remorseful and said: ‘I have done wrong.’ Then he cast himself to the ground. When the woman saw that this man, out of remorse, had cast himself to the ground and did not rise, she brought him food.

When the other sentient beings saw this, they asked the woman: ‘For whom are you bringing this food?’ She replied: ‘That remorseful sentient being has fallen into becoming one who commits unwholesome deeds; I am bringing him food.’ Because of these words, the term ‘unwholesome husband’ then came to exist in the world; and because she brought rice to her husband, she came to be called a wife.

“Afterward, sentient beings began to engage in sexual misconduct, and unwholesome practices increased. To conceal themselves, they constructed dwellings. Because of this cause and condition, the term ‘house’ first came into existence.

“Afterward, the sexual misconduct of sentient beings increased day by day, and through this they became husbands and wives. There were other sentient beings whose lifespans, karma, and merit had come to an end. After dying in the Heaven of Radiant Sound, they were reborn in this world within their mothers’ wombs. From this, the term ‘pregnancy’ came to exist in the world.

“At that time, the city of Campā was built first, Kāśī and Vārāṇasī were built next, and Rājagṛha was built thereafter. Construction began at sunrise and was completed by sunrise. Because of this cause and condition, the designations for cities, fortified towns, commanderies, and settlements—the places governed by kings—came to exist in the world.

“At that time, when sentient beings first began eating naturally growing rice, what was harvested in the early morning ripened again by evening, and what was harvested in the evening ripened again by early morning. After being harvested, the rice grew back, and there were no stalks or stems at all.

“Then a certain sentient being thought to himself: ‘Why should I weary myself by harvesting every day? I shall now gather enough for many days.’ He therefore harvested a large quantity at once and stored provisions sufficient for many days. Later, another person called to him: ‘Come, let us go together to gather rice.’ That person replied: ‘I have already stored enough and need not gather any more.

If you wish to gather it, you may go alone as you please.’ The other then thought to himself: ‘This fellow can gather enough provisions for two days; why can I not gather enough for three days?’ He therefore stored surplus provisions for three days. Still others called to him: ‘Come, let us go together to gather provisions.’ He replied: ‘I have already gathered surplus provisions for three days. If you wish to gather some, go and gather them as you please.’ Those others then thought: ‘That person can gather three days’ provisions; why can we not gather five days’ provisions?’ They therefore gathered five days’ provisions.

At that time, because sentient beings competed with one another to store surplus provisions, that rice developed husks. After being harvested, it no longer grew back; only dry stalks remained standing.”

“Then the sentient beings gathered together in one place, grieving and weeping, beating their breasts and lamenting: ‘Alas, this is a calamity!’ They reproached themselves, saying: ‘Originally, we were all born through transformation, nourished by thought, radiating light from our own bodies, possessed of spiritual powers that enabled us to fly through the air, and dwelling happily and without obstruction. Later, the essence of earth began to arise, complete in color and flavor.

At that time, we tasted this essence of earth and thereafter remained in this world for a long time. Those who ate much became coarse and unsightly in complexion. Those who ate little retained a bright and delicate complexion.

From then on, sentient beings began to distinguish between self and others, and conceit arose in their minds. They said: “My complexion is superior; yours is inferior.” Because they became conceited and competed over their appearances, the essence of earth disappeared. Then the skin of the earth arose, complete in color, fragrance, and flavor.

At that time, we gathered and ate it together, and remained in the world for a long time. Those who ate much became coarse and unsightly in complexion. Those who ate less retained a bright and delicate complexion.

From then on, there was discrimination between self and others, and conceit arose in their minds. They said: “My complexion is superior; yours is inferior.” Because they competed over their appearances and became conceited, the skin of the earth disappeared, and an outer crust of the earth appeared, growing ever thicker and complete in color, fragrance, and flavor. We again gathered and ate it together, and remained in the world for a long time.

Those who ate much became coarse and unsightly in complexion. Those who ate little retained a bright and delicate complexion. From then on, there was discrimination between self and others, and conceit arose in their minds.

They said: “My complexion is superior; yours is inferior.” Because they competed over their appearances and became conceited, the outer crust of the earth disappeared. Then naturally growing rice arose, complete in color, fragrance, and flavor. At that time, we again gathered and ate it together.

What was harvested in the morning ripened again by evening, and what was harvested in the evening ripened again by the following morning. Because it grew back after being harvested, there was no need to gather and store it. But because we then competed to accumulate it, this rice developed husks and no longer grew back after being harvested; now only roots and stalks remained.

Let us therefore distribute the fields and homesteads among ourselves and divide their boundaries.’

“Then they divided the fields and land, marking out separate boundaries and distinguishing what belonged to others from what belonged to themselves. Thereafter, people began concealing their own grain and stealing grain from the fields of others. When other sentient beings saw this, they said: ‘What you have done is wrong!

What you have done is wrong! Why do you conceal your own possessions and then steal the property of others?’ They rebuked him, saying: ‘From this day onward, you must never steal again!’ Yet such acts of theft continued to recur without end. Again, the people had to rebuke the thief: ‘What you have done is wrong!

Why will you not desist?’ They struck him with their hands, dragged him before the assembly, and reported to everyone: ‘This man concealed his own grain and then stole grain from another’s field.’ The thief replied: ‘That man struck me.’ When the people heard this, they became distressed and shed tears. Beating their breasts, they said: ‘Has the world become so evil that such unwholesome ways have arisen? From this arise the painful consequences of sorrow, bondage, fever, and affliction.

This is the root of birth, aging, sickness, and death; it is the cause of falling into the evil destinies. Because there are fields, homesteads, and separate boundaries, disputes and lawsuits arise, leading to enmity, and no one is able to settle them. Let us now appoint an impartial ruler who will skillfully protect the people, reward the good, and punish the wicked.

Each of us shall reduce our own portion in order to provide for this ruler.’

“At that time, among the assembly was a man of robust physique, handsome countenance, and great majestic virtue. The people said to him: ‘We now wish to honor you as our ruler, so that you may skillfully protect the people, reward the good, and punish the wicked. We shall reduce our own portions to provide for you.’ Upon hearing this, the man accepted the position of ruler.

Those worthy of reward he rewarded, and those deserving punishment he punished. From this time onward, the designation ‘Ruler of the People’ first came into being. The first Ruler of the People had a son named Trân Bảo; Trân Bảo had a son named Hảo Vị; Hảo Vị had a son named Tĩnh Trai; Tĩnh Trai had a son named Đảnh Sanh; Đảnh Sanh had a son named Thiện Hành; Thiện Hành had a son named Trạch Hành; Trạch Hành had a son named Diệu Vị; Diệu Vị had a son named Vị Đế; Vị Đế had a son named Thủy Tiên; Thủy Tiên had a son named Bách Trí; Bách Trí had a son named Thị Dục; Thị Dục had a son named Thiện Dục; Thiện Dục had a son named Đoạn Kết; Đoạn Kết had a son named Đại Đoạn Kết; Đại Đoạn Kết had a son named Bảo Tạng; Bảo Tạng had a son named Đại Bảo Tạng; Đại Bảo Tạng had a son named Thiện Kiến;

Thiện Kiến had a son named Đại Thiện Kiến; Đại Thiện Kiến had a son named Vô Ưu; Vô Ưu had a son named Châu Chử; Châu Chử had a son named Thực Sanh; Thực Sanh had a son named Sơn Nhạc; Sơn Nhạc had a son named Thần Thiên; Thần Thiên had a son named Khiển Lực; Khiển Lực had a son named Lao Xa; Lao Xa had a son named Thập Xa; Thập Xa had a son named Bách Xa; Bách Xa had a son named Lao Cung; Lao Cung had a son named Bách Cung; Bách Cung had a son named Dưỡng Mục; Dưỡng Mục had a son named Thiện Tư.

“After Thiện Tư, there were ten dynasties in which wheel-turning sage kings succeeded one another without interruption: the first was named Già-nậu-thô; the second, Đa-la-bà; the third, A-diệp-ma; the fourth, Trì-thí; the fifth, Già-lăng-già; the sixth, Chiêm-bà; the seventh, Câu-la-bà; the eighth, Bác-đồ-la; the ninth, Di-tư-la; and the tenth, Thanh Ma.

“The royal lineage of Già-nậu-thô had five wheel-turning sage kings. The royal lineage of Đa-la-bà had five wheel-turning sage kings. The royal lineage of A-diếp-ma had seven wheel-turning sage kings. The royal lineage of Trì-thí had seven wheel-turning sage kings. The royal lineage of Già-lăng-già had nine wheel-turning sage kings. The royal lineage of Chiêm-bà had fourteen wheel-turning sage kings. The royal lineage of Câu-la-bà had thirty-one wheel-turning sage kings. The royal lineage of Bát-xà-la had thirty-two wheel-turning sage kings. The royal lineage of Di-tư-la had eighty-four thousand wheel-turning sage kings. The royal lineage of Thanh Ma had one hundred and one wheel-turning sage kings. The last king was named Đại Thiện Sanh Tùng.

“King Thanh Ma of the tenth lineage had a crown prince named Ô-la-bà. King Ô-la-bà had a crown prince named Cừ-la-bà. King Cừ-la-bà had a crown prince named Ni-cầu-la. King Ni-cầu-la had a crown prince named Sư Tử Giáp. King Sư Tử Giáp had a crown prince named King Bạch Tịnh. King Bạch Tịnh had a crown prince named the Bodhisattva. The Bodhisattva had a son named Rāhula. Because of these past causes and conditions, the designation Kshatriya came into being.”

“At that time, a certain being thought thus: ‘All possessions—family, relatives, and the myriad things of the world—are thorns and festering sores. I should now abandon them, enter the mountains to practice the Way, and contemplate in a secluded place.’ That person then abandoned the thorn of family life, entered the mountains, and sat beneath a tree in a secluded place to contemplate. Each day, that person left the mountains and entered the villages to seek alms.

Seeing this, the villagers treated that person with ever greater reverence and made offerings. They all praised that person, saying: ‘This person is able to abandon the entanglements of family life, enter the mountains, and seek the Way. Because this person is able to distance themselves from evil and unwholesome dharmas, that person is therefore called a Brahmin.’

“Among those Brahmins were some who could not practice meditation. They therefore left the forests and mountains, traveled among the people, and declared: ‘I am unable to practice seated meditation.’ For this reason, they were called Non-Meditating Brahmins. Then, as they passed through the villages, they practiced unwholesome dharmas and employed poisonous arts. Because these arose in dependence upon one another, they came to be called poison. Through these causes and conditions, the Brahmin caste came to exist in the world.

“Among those beings, some learned various trades to earn their livelihood. For this reason, the householder caste came to exist in the world.

“Among those beings, some learned various crafts to sustain themselves. For this reason, the Sudra caste came to exist in the world.

“Previously, the Sakyan lineage had already appeared in the world, and only afterward did the lineage of ascetics arise. Someone of the Kshatriya caste reflected: ‘Worldly affection and desire are defiled and impure; why should one cling to them?’ That person then abandoned the household life, shaved off beard and hair, donned Dharma robes, and sought the Way, declaring: ‘I am an ascetic! I am an ascetic!’

“Among the Brahmin, householder, and Sudra castes, someone reflected: ‘Worldly affection and desire are defiled and impure; why should one cling to them?’ That person then abandoned the household life, shaved off beard and hair, donned Dharma robes, and sought the Way, declaring: ‘I am an ascetic! I am an ascetic!’

“If, among the Kshatriyas, someone commits unwholesome deeds of body, unwholesome deeds of speech, and unwholesome deeds of mind, then after committing those unwholesome deeds, when the body breaks up and life ends, that person will certainly undergo suffering. Likewise, if a Brahmin, householder, or Sudra commits unwholesome deeds of body, unwholesome deeds of speech, and unwholesome deeds of mind, then after committing those unwholesome deeds, when the body breaks up and life ends, that person will certainly undergo suffering.

“If one of the Kshatriya caste performs wholesome deeds of body, wholesome deeds of speech, and wholesome deeds of mind, then when the body breaks up and life ends, that person will certainly experience happiness. If a Brahmin, householder, or Sudra performs wholesome deeds of body, wholesome deeds of speech, and wholesome deeds of mind, then when the body breaks up and life ends, that person will certainly experience happiness.

“A Kshatriya may perform two kinds of bodily action, and likewise two kinds of verbal and mental action. After performing these two kinds of action by body, speech, and mind, when the body breaks up and life ends, that person will certainly receive a result of either suffering or happiness. Brahmins, householders, and Sudras may also perform two kinds of action by body, speech, and mind. After performing these two kinds of action by body, speech, and mind, when the body breaks up and life ends, they will certainly receive a result of either suffering or happiness.

“Among the Kshatriyas, someone may shave off beard and hair, don the three Dharma robes, leave the household life, and seek the Way. That person cultivates the seven factors of awakening. With steadfast faith, that person goes forth to practice the Way and cultivates the unsurpassed holy life. In this very life, that person directly realizes for themselves: ‘My birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’

“Among the Brahmins, householders, and Sudras, someone may shave off beard and hair, don the three Dharma robes, leave the household life, and seek the Way. That person cultivates the seven factors of awakening. With steadfast faith, that person goes forth to practice the Way and cultivates the unsurpassed holy life. In this very life, that person directly realizes for themselves: ‘My birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’

“Members of all four castes can perfect knowledge and conduct and attain arhatship, which is foremost and supreme.”

At that time, Brahma spoke this verse:

Among those born, the Kshatriya is foremost,

Among those who honor lineage and caste.

One fully accomplished in knowledge and conduct

Is foremost among gods and humans.”

The Buddha told the bhikkhus:

“That verse spoken by Brahma was excellently spoken, not poorly spoken; it was well received, not wrongly received, and has been confirmed by me. Why is this? Because I, the Tathagata, the Worthy and Truly Awakened One, the Perfectly Enlightened One, now also speak this same verse:

“Among those born, the Kshatriya is foremost,

Among those who honor lineage and caste.

One fully accomplished in knowledge and conduct

Is foremost among gods and humans.”

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and put it into practice.

The Dirgha Agama is complete.

Homage to the Omniscient One.

May all assemblies dwell in peace and happiness.

May sentient beings abide in the unconditioned,

And may I also dwell among them.