Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

長阿含經

Chinese title:長阿含經

📖11,497 words · ~46 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

CHAPTER 9: THE THREE CALAMITIES

The Buddha said to the bhikkhus:

“There are four events of immense duration, immeasurable and boundless, which cannot be reckoned in years, months, or days. What are these four events? First, calamities gradually arise in the world; as this world passes into dissolution, the intervening period is of immense duration, immeasurable and boundless, and cannot be reckoned in years, months, or days.

Second, after this world has dissolved, there is an intervening period of vast emptiness in which no world exists; this period is obscure and immensely long, and cannot be reckoned by any number of years, months, or days. Third, when heaven and earth first begin to arise and proceed toward completion, this period is of immense duration and cannot be reckoned by any number of years, months, or days. Fourth, after heaven and earth have been completed, they endure for a long time without destruction, and this period cannot be reckoned by any number of years, months, or days.

These are the four events of immense duration, immeasurable and boundless, which cannot be calculated by any number of years, months, or days.”

The Buddha said to the bhikkhus:

“There are three kinds of calamitous eons in the world: first, the calamity of fire; second, the calamity of water; and third, the calamity of wind. These three calamities each have an upper limit. What are the three? They are: first, the Heaven of Radiant Sound; second, the Heaven of Universal Purity; and third, the Heaven of Abundant Fruit. When the calamity of fire arises, it burns as far as the Heaven of Radiant Sound, and the Heaven of Radiant Sound is its limit. When the calamity of water arises, it floods as far as the Heaven of Universal Purity, and the Heaven of Universal Purity is its limit. When the calamity of wind arises, it blows as far as the Heaven of Abundant Fruit, and the Heaven of Abundant Fruit is its limit.

“What is the calamity of fire? When the calamity of fire is about to arise, all the people of this world then practice the true Dharma, all possess right view free from distortion, and all cultivate the ten wholesome actions. While practicing this Dharma, some attain the second dhyana and are then able to rise and fly through the midst of space, abiding in the path of the noble ones, the path of the devas, and the path of Brahma, and proclaiming in a loud voice: ‘Worthy ones!

Blissful indeed is the second dhyana, without applied or sustained thought! Blissful indeed is the second dhyana!’ When the people of the world hear these words, they look up toward the sky and say to them: ‘Excellent! Excellent!

Please teach us the path of the second dhyana, without applied or sustained thought.’ Then those in the midst of space, hearing the words of those people, teach the path of the second dhyana, without applied or sustained thought. After the people of the world hear this teaching, they cultivate the path of the second dhyana, without applied or sustained thought; when their bodies break up and their lives end, they are reborn in the Heaven of Radiant Sound.

“At that time, after the sinful beings in the hells die, they are reborn in the human realm and cultivate the Dharma of the second dhyana, without applied or sustained thought; when their bodies break up and their lives end, they are reborn in the Heaven of Radiant Sound. Beings among the animals, hungry ghosts, asuras, the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, and the Brahma Heaven, after their bodies break up and their lives end, are reborn in the human realm.

They then cultivate the second dhyana, without applied or sustained thought; when their bodies break up and their lives end, they are reborn in the Heaven of Radiant Sound. Owing to these causes and conditions, the realms of hell beings, animals, hungry ghosts, and asuras, up to and including the Brahma Heaven, all become extinct. At that time, the hells are the first to become extinct, followed by the animals.

When the animals have become extinct, the hungry ghosts become extinct. When the hungry ghosts have become extinct, the asuras become extinct. When the asuras have become extinct, the Heaven of the Four Heavenly Kings becomes extinct.

When the Heaven of the Four Heavenly Kings has become extinct, the Heaven of the Thirty-Three becomes extinct. When the Heaven of the Thirty-Three has become extinct, the Yama Heaven becomes extinct. When the Yama Heaven has become extinct, the Tusita Heaven becomes extinct.

When the Tusita Heaven has become extinct, the Heaven of Delight in Creation becomes extinct. When the Heaven of Delight in Creation has become extinct, the Heaven of Mastery over Others’ Creations becomes extinct. When the Heaven of Mastery over Others’ Creations has become extinct, the Brahma Heaven becomes extinct.

When the Brahma Heaven has become extinct, human beings then become extinct, with none remaining thereafter. When human beings have become extinct and none remain, this world proceeds toward destruction until calamity arises. Thereafter, no rain falls, and the hundred kinds of grains, grasses, and trees naturally wither and die.”

The Buddha said to the bhikkhus:

“Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned phenomena are truly to be wearied of. You should seek the path of liberation and transcend the world.

The Buddha said to the bhikkhus:

“Then, after an exceedingly long time, a tremendous gale suddenly arises and blows upon the great ocean, causing its waters, eighty-four thousand yojanas deep, to divide in two. It carries the palace of the sun and places it midway up Mount Sumeru, forty-two thousand yojanas above the earth, establishing the course of the sun. Owing to these causes and conditions, three suns appear in the world. After the three suns appear, all places containing great quantities of water—including the Ganges River, the Da-bà-na River, the Bà-la River, the A-di-la-bà-đề River, the A-ma-khiếp River, the Tân-đà River, and the Cố-xá River—dry up completely, without a single drop remaining.

“Then, after an exceedingly long time, a tremendous gale suddenly arises and blows upon the great ocean, causing its waters, eighty-four thousand yojanas deep, to divide in two. It carries the palace of the sun and places it midway up Mount Sumeru, forty-two thousand yojanas above the earth, establishing the course of the sun. Owing to these causes and conditions, four suns appear in the world. After the four suns appear, all the springs, headwaters, lakes, and pools in the world—including the great Thiện kiến Lake, the great A-nậu-đạt Lake, the Tứ-phương-đà-diên Lake, the Ưu-bát-la Lake, the Câu-vật-đầu Lake, the Phân-đà-lỵ Lake, and the Ly Lake, each extending fifty yojanas in length and breadth—dry up completely.

“Then, after a very long time, a great and violent storm arose, blowing upon the waters of the great ocean and dividing in two the ocean waters, which were eighty-four thousand yojanas deep. It carried the palace of the sun and placed it halfway up Mount Sumeru, forty-two thousand yojanas above the earth, establishing the course of the sun. Through these causes and conditions, five suns appeared in the world. After the five suns appeared, the waters of the great ocean gradually receded by one hundred yojanas, down to seven hundred yojanas.

“At that time, the waters of the great ocean gradually receded until only seven hundred yojanas remained, then six hundred yojanas, then five hundred yojanas, then four hundred yojanas, and so on, until only one hundred yojanas remained. Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned dharmas are truly repugnant. You should seek the path of liberation that transcends the world.

“At that time, the waters of the great ocean gradually receded until only seven yojanas remained, then six yojanas, then five yojanas, and so on, until only one yojana remained.”

The Buddha told the bhikkhus:

“Afterward, the ocean waters gradually receded until they were only as deep as seven tala trees, then six tala trees, and so on, until they were only as deep as one tala tree.”

The Buddha told the bhikkhus:

“Afterward, the ocean waters gradually became shallower, from the height of seven persons, then six persons, then five persons, then four persons, then three persons, then two persons, then one person, until they reached only a person’s waist, then the knees, and then the ankles.”

The Buddha told the bhikkhus:

“Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned dharmas are truly such as to make people weary and fearful; therefore, you should seek the path of liberation that delivers one beyond the world.

“Afterward, the ocean waters remained only as they might after a spring rain, like water in the hoofprint of an ox. They gradually dried up completely, until there was not enough water to moisten a person’s finger.”

The Buddha told the bhikkhus:

“Then, after a very long time, a great and violent storm arose, blowing the sand from the ocean floor, eighty-four thousand yojanas deep, and heaping it upon both shores. It carried the palace of the sun and placed it halfway up Mount Sumeru, establishing the course of the sun. Through these causes and conditions, six suns appeared in the world. After the six suns appeared, the four continents under heaven, together with the eighty thousand mountains under heaven, the great mountains, and Mount Sumeru, king of mountains, all began to smoke and scorch. Just as when a potter first fires pottery, so it was when the six suns appeared.”

The Buddha told the bhikkhus:

“Then, after a very long time, a great and violent storm arose, blowing the sand from the ocean floor, eighty-four thousand yojanas deep, and heaping it upon both shores. It carried the palace of the sun and placed it halfway up Mount Sumeru, establishing the course of the sun. Through these causes and conditions, seven suns appeared in the world. After the seven suns appeared, these four continents under heaven, together with the eighty thousand mountains under heaven, the great mountains, and Mount Sumeru, king of mountains, all burst into flames. Just as when a potter increases the fire and the flames rise high, so it was when the seven suns appeared.”

The Buddha told the bhikkhus:

“Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned dharmas are truly repugnant. You should seek the path of liberation that transcends the world. These four continents under heaven, together with the eighty thousand mountains under heaven, the great mountains, and Mount Sumeru, king of mountains, all burst into flames. At the same time, the palaces of the Four Heavenly Kings, the palaces of the Trayastrimsa Heaven, the palaces of the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformation, the Heaven of Freely Enjoying Manifestations by Others, and the palaces of the Brahma Heaven all burst into flames as well.”

The Buddha told the bhikkhus:

“After these four continents under heaven, up to and including the Brahma Heaven, had all burst into flames, the wind drove the flames as far as the Abhasvara Heaven. When the newly born devas saw these flames, they became frightened and said, ‘Alas! What is this?’ The devas born earlier told those born later, ‘Do not be afraid! That fire has come here before and stopped at this very place.’ Because they remembered the former fiery radiance, it was called the Heaven of Radiant Remembrance.

“When these four worlds, up to and including the Brahma Heaven, were ablaze, Mount Sumeru, king of mountains, gradually collapsed, first by one hundred yojanas, then two hundred yojanas, and so on, up to seven hundred yojanas.”

The Buddha told the bhikkhus:

“After these four continents under heaven, up to and including the Brahma Heaven, had all been completely consumed by fire, not the slightest trace of ash remained of the great earth or Mount Sumeru. Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned dharmas are truly repugnant. You should seek the path of liberation that transcends the world.”

“After the great earth had been utterly consumed by fire, the waters beneath the earth were also exhausted, and the winds beneath the waters were likewise exhausted. Therefore, you should know that all conditioned formations are impermanent, subject to change, decay, and destruction, and cannot be trusted or relied upon. All conditioned dharmas are truly repugnant. You should seek the path of liberation that transcends the world.”

The Buddha told the bhikkhus:

“When the calamity of fire arises, no rain falls from the sky, and the hundred kinds of grain, grasses, and trees naturally wither and die. Who would believe this? Only those who have seen it will know for themselves! Likewise, even to the point that the waters beneath the earth are exhausted and the winds beneath the waters are also exhausted—who would believe this? Only those who have seen it will know for themselves!

“This is the calamity of fire.

“How does the world recover after the eon of fire? After a very, very long time, a vast black cloud appears in the midst of empty space, extending as far as the Abhasvara Heaven, and rain pours down everywhere, with raindrops as large as cartwheels. Such rain continues for countless hundreds of thousands of years. The rainwater gradually rises to a height of countless hundreds of thousands of yojanas, reaching as far as the Abhasvara Heaven.”

“At that time, four great winds arose and held this water in place. What were the four? The first was the Abiding Wind; the second, the Sustaining Wind; the third, the Unmoving Wind; and the fourth, the Firm Wind.

Thereafter, this water receded by one hundred thousand yojanas, and then by countless hundreds of thousands of myriads of yojanas. On the four sides of this water, a great wind called Sangha arose, blowing upon the water and causing it to surge and billow, raising waves that formed masses of foam. These masses of foam were blown away from the surface of the water and hurled into the sky, where they naturally solidified and became a heavenly palace.

The heavenly palace was adorned with the seven treasures. Through these causes and conditions, the heavenly palace of the Brahmakayika devas came into being. As that water continued to recede by countless hundreds of thousands of myriads of yojanas, a great wind called Sangha again arose on its four sides, blowing upon the water and causing it to surge and billow, raising waves that formed masses of foam.

These masses of foam were blown away from the surface of the water and hurled into the sky, where they naturally solidified and became a heavenly palace. This heavenly palace was adorned with the seven treasures. Through these causes and conditions, the heavenly palace of the Paranirmita-vashavartin devas came into being.

“As that water continued to recede by countless thousands of myriads of yojanas, a great wind called Sangha arose on its four sides, blowing upon the water and causing it to surge and billow, raising waves that formed masses of foam. These masses of foam were blown away from the surface of the water and hurled into the sky, where they naturally solidified and became a heavenly palace. This heavenly palace was adorned with the seven treasures. Through these causes and conditions, the heavenly palace of the Nirmanarati devas came into being.

“As that water receded by countless hundreds of thousands of yojanas, a wind called Sangha blew upon it, causing it to surge and billow, raising waves that formed masses of foam. These masses of foam were blown away from the surface of the water and hurled into the sky, where they naturally solidified and became a heavenly palace. This heavenly palace was adorned with the seven treasures. Through these causes and conditions, the heavenly palace of the Tushita devas came into being.

“As that water receded by countless hundreds of thousands of yojanas, foam appeared upon its surface, and its depth was six hundred and eighty thousand yojanas, while its outer reaches had no shore or boundary. Just as foam appears upon the waters of the rivers, streams, springs, ravines, and caves of this world, so too was it there.

“Through what causes and conditions did Mount Sumeru come into being? A violent wind arose and blew this watery foam together, forming Mount Sumeru, which was six hundred and eighty thousand yojanas high and eighty-four thousand yojanas in length and breadth. It was composed of four treasures: gold, silver, crystal, and lapis lazuli.

“Through what causes and conditions did the four palaces of the asuras come into being? Thereafter, the violent wind blew great masses of watery foam together, and on the four sides of Mount Sumeru great palaces arose. Each palace was eighty thousand yojanas in length and breadth and naturally became a palace made of the seven treasures.

“Again, through what causes and conditions did the palaces of the Four Heavenly Kings come into being? Later, the violent wind blew great masses of watery foam halfway up Mount Sumeru, to a height of forty-two thousand yojanas, where they naturally became palaces made of the seven treasures. Therefore, they are called the palaces of the Four Heavenly Kings.

“Through what causes and conditions did the palace of the Trayastrimsha devas come into being? Later, the violent wind blew great masses of watery foam to the summit of Mount Sumeru, where they naturally became a palace made of the seven treasures.

“Again, through what causes and conditions did Mount Gadhara come into being? Later, the violent wind blew great masses of watery foam to a place not far from Mount Sumeru, where they naturally transformed into a jeweled mountain. The mountain’s base extended forty-two thousand yojanas deep into the earth, and it measured forty-two thousand yojanas in length and breadth. Its outer reaches were boundless, and its sides, variegated in color, were composed of the seven treasures. Through these causes and conditions, Mount Gadhara came into being.

“Again, through what causes and conditions did Mount Isha come into being? Later, the violent wind blew great masses of watery foam to a place not far from Mount Gadhara, where they naturally transformed into Mount Isha. It was twenty-one thousand yojanas high and twenty-one thousand yojanas in length and breadth.

Its outer reaches were boundless; it was adorned with many intermingled colors and composed of the seven treasures. Through these causes and conditions, Mount Isha came into being. Afterward, the violent wind blew great masses of watery foam to a place not far from Mount Isha, where they naturally transformed into Mount Sudarshana.

It was twelve thousand yojanas high and twelve thousand yojanas in length and breadth. Its outer reaches were boundless; it was adorned with many intermingled colors and composed of the seven treasures. Through these causes and conditions, Mount Sudarshana came into being.

“Later, the violent wind blew great masses of watery foam to a place not far from Mount Sudarshana, where they naturally transformed into Mount Ashvakarna. It was six thousand yojanas high and six thousand yojanas in length and breadth. Its outer reaches were boundless; it was adorned with many intermingled colors and composed of the seven treasures. Through these causes and conditions, Mount Ashvakarna came into being.

“Thereafter, the violent wind blew great masses of watery foam to a place not far from Mount Ashvakarna, where they naturally transformed into Mount Nimindhara. It was three thousand yojanas high and three thousand yojanas in length and breadth. Its outer reaches were boundless; it was adorned with many intermingled colors and composed of the seven treasures. Through these causes and conditions, Mount Nimindhara came into being.

“Thereafter, the violent wind blew great masses of watery foam to a place not far from Mount Nimindhara, where they naturally transformed into Mount Vinataka. It was one thousand two hundred yojanas high and one thousand two hundred yojanas in length and breadth. Its outer reaches were boundless; it was adorned with intermingled, variegated colors and composed of the seven treasures. Through these causes and conditions, Mount Vinataka came into being.

“Thereafter, the violent wind blew great masses of watery foam to a place not far from Mount Vinataka, where they naturally transformed into the Adamantine Encircling Mountain. It was three hundred yojanas high and three hundred yojanas in length and breadth. Its outer reaches were boundless; it was adorned with intermingled, variegated colors and composed of the seven treasures. Through these causes and conditions, the Adamantine Encircling Mountain came into being.

“Why were there one lunar palace and seven solar palaces? After some time, the violent wind blew great masses of watery foam together, and they naturally became one lunar palace and seven solar palaces, adorned with intermingled, variegated colors and composed of the seven treasures. Because the storm blew them back to their original places, through these causes and conditions the solar and lunar palaces came into being.

“Thereafter, the violent wind blew great masses of watery foam together, and they naturally became the four continents under heaven, together with eighty thousand worlds. Through these causes and conditions, the four continents under heaven and the eighty thousand worlds came into being.

“Thereafter, the violent wind blew great masses of watery foam together, and around the four continents under heaven and the eighty thousand worlds, the Great Adamantine Encircling Mountain naturally came into being. It was one hundred and sixty-eight thousand yojanas high and one hundred and sixty-eight thousand yojanas in length and breadth. Its boundaries were limitless; its adamantine substance was firm and indestructible. Through these causes and conditions, the Great Adamantine Encircling Mountain came into being.

“Then, after a very, very long time, clouds naturally filled the sky, and heavy rain fell everywhere. The raindrops were as large as cartwheels, and the water inundated every place, submerging the four continents under heaven, Mount Sumeru, and so forth.”

“Afterward, violent winds blew upon the earth, forming great pits and chasms; all the waters of the ravines and streams flowed into them, thereby forming the seas. Through these causes and conditions, the four great seas came into being. There are three causes and conditions whereby the waters of the seas are bitter and salty.

What are the three? First, clouds naturally spread throughout empty space as far as the Heaven of Radiant Sound, and rain fell everywhere, washing the heavenly palaces and cleansing the world. From the palace of the Brahma-kayika Heaven and the palace of the Heaven of Mastery over the Creations of Others down to the Yama Heaven, the four continents, the eighty thousand worlds, the mountains, the great mountains, and Mount Sumeru, king of mountains, were all washed clean.

From all these places, every kind of impure, filthy, and salty fluid flowed downward into the great ocean and merged into a single flavor; therefore, the waters of the seas are salty. Second, in former times, a great seer empowered the waters of the seas with a restrictive spell, wishing that they should always remain bitter and salty so that people could not drink them; therefore, they are bitter and salty. Third, many kinds of sentient beings dwell within these great seas.

Their bodies extend to lengths of one hundred yojanas, two hundred yojanas, and even as much as seven hundred yojanas. They breathe, eat and vomit, and discharge urine and excrement therein; therefore, the waters of the seas are salty.

“This is the calamity of the fire eon.”

The Buddha said to the bhikkhus:

“What is the calamity of the water eon?

“When the calamity of the water eon begins, all the people of this world practice the true Dharma, all hold right view and do not follow wrong views, and cultivate the ten wholesome courses of karma. After cultivating wholesome conduct, some attain the Third Dhyana, which is free from joy. Their bodies can rise into midair, where they abide in the path of the noble ones, the path of the devas, and the path of Brahma, and proclaim in a loud voice: ‘Worthy ones!

How blissful is the Third Dhyana, which is free from joy!’ When the people of the world hear these words, they look up toward the sky and say to them: ‘Excellent! Excellent! Please teach us the path of the Third Dhyana, which is free from joy.’ Then those in midair, hearing the people’s words, expound the path of the Third Dhyana, which is free from joy.

After hearing this teaching, the people of the world cultivate the path of the Third Dhyana, which is free from joy; when their bodies perish and their lives end, they are reborn in the Heaven of Universal Purity.

“At that time, when the sentient beings in the hells have exhausted the karma of their offenses, their bodies perish and their lives end, and they are reborn in the human realm. They too cultivate the path of the Third Dhyana. After cultivating this path of meditation, when their bodies perish and their lives end, they are reborn in the Heaven of Universal Purity.

Sentient beings among the animals, hungry ghosts, asuras, the Heaven of the Four Heavenly Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over the Creations of Others, the Brahma Heaven, and the Heaven of Radiant Sound also, when their bodies perish and their lives end, are reborn in the human realm. If they too cultivate the path of the Third Dhyana, then when their bodies perish and their lives end, they likewise will be reborn in the Heaven of Universal Purity.

Through these causes and conditions, the realm of the hells is entirely extinguished, and the realms of animals, hungry ghosts, asuras, the Heaven of the Four Heavenly Kings, and so forth, up to and including the Heaven of Radiant Sound, are likewise entirely extinguished. At that time, the hells disappear first, and then the animals disappear. After the animals disappear, the hungry ghosts disappear.

After the hungry ghosts disappear, the asuras disappear. After the asuras disappear, the Heaven of the Four Heavenly Kings disappears. After the Heaven of the Four Heavenly Kings disappears, the Trayastrimsa Heaven disappears.

After the Trayastrimsa Heaven disappears, the Yama Heaven disappears. After the Yama Heaven disappears, the Tusita Heaven disappears. After the Tusita Heaven disappears, the Heaven of Delight in Creation disappears.

After the Heaven of Delight in Creation disappears, the Heaven of Mastery over the Creations of Others disappears. After the Heaven of Mastery over the Creations of Others disappears, the Brahma Heaven disappears. After the Brahma Heaven disappears, the Heaven of Radiant Sound disappears.

After the Heaven of Radiant Sound disappears, humankind disappears completely. After humankind has disappeared completely, this world is destroyed. In this way, the calamity of the eon is completed.

“After a very long, very long time, a great black cloud suddenly arises, reaching upward as far as the Heaven of Universal Purity, and rain falls everywhere; all the rain that descends is hot water. This water boils and cooks the world, causing all the palaces of the heavenly realms to melt away completely, leaving nothing behind. Just as clarified butter placed in a fire melts away entirely, leaving nothing behind, so too do the palaces of the Heaven of Radiant Sound. Therefore, you should know: All conditioned phenomena are impermanent, subject to change and transformation, and cannot be relied upon; all conditioned dharmas are truly worthy of revulsion. You should seek the path of liberation that transcends the world.

“Afterward, this rain also encroaches upon the palaces of the Brahma-kayika Heaven, boiling and melting them away completely, leaving nothing behind. Just as clarified butter placed in a fire leaves nothing behind, so too are the palaces of the Brahma-kayika Heaven.

“Afterward, this rainwater also encroaches upon the palaces of the Heaven of Mastery over the Creations of Others, the Heaven of Delight in Creation, the Tusita Heaven, and the Yama Heaven. They too are boiled and melted away completely, leaving nothing behind. Just as clarified butter placed in a fire leaves nothing behind, so too are the palaces of these devas.

“Afterward, this rainwater also encroaches upon the four continents, together with the eighty thousand worlds, the mountains, the great mountains, and Mount Sumeru, king of mountains. All are boiled and dissolved completely, leaving nothing behind. Just as clarified butter placed in a fire is entirely melted away, leaving nothing behind, so too are all these things. Therefore, you should know: All conditioned phenomena are impermanent, subject to change and transformation, and cannot be relied upon; all conditioned dharmas are truly worthy of revulsion. You should seek the path of liberation that transcends the world.

“After this water has boiled and dissolved the great earth until nothing remains, the water beneath the earth is also exhausted, and the wind beneath the water is likewise exhausted. Therefore, you should know: All conditioned phenomena are impermanent, subject to change and transformation, and cannot be relied upon; all conditioned dharmas are truly worthy of revulsion. You should seek the path of liberation that transcends the world.”

The Buddha said to the bhikkhus:

“Who could believe that this melting destruction extends as far as the palaces of the Heaven of Universal Purity? Only one who has seen it can know!

“From the complete melting away of the palaces of the Brahma-kayika Heaven to the exhaustion of the water beneath the earth and the exhaustion of the wind beneath the water, who could believe it? Only one who has seen it can know!

“This is the calamity caused by water.

“How does the world recover after the calamity of the water eon? After a very long, very long time, a great black cloud appears, covering all of empty space and reaching upward as far as the Heaven of Universal Purity. Rain falls everywhere, with raindrops as large as cartwheels. The rain continues in this way for innumerable hundreds of thousands of myriads of years, and the rainwater gradually rises as high as the Heaven of Universal Purity. Four kinds of great winds hold this water together in one place: the first is the abiding wind, the second the sustaining wind, the third the unmoving wind, and the fourth the steadfast wind.

“Afterward, this water subsides by innumerable hundreds of thousands of yojanas. Great winds arise from the four directions, called sangha, stirring the water and causing it to surge and billow, forming foam that gathers into masses. The wind then blows the foam away from the surface of the water and sends it into the sky, where it naturally transforms into the palaces of the Heaven of Radiant Sound, adorned with the seven treasures. Through these causes and conditions, the palaces of the Heaven of Radiant Sound come into being.”

“When that water gradually recedes by countless hundreds of thousands of yojanas, the great saṃgha wind blows upon it, causing it to surge and billow, raising waves and forming masses of foam. The wind then blows the foam away from the surface of the water and sends it into the sky, where it naturally transforms into the palaces of the Brahmakāyika Heaven, adorned with the seven treasures. As already related, and so forth, until the waters of the sea have the single salty and bitter taste, just as in the restoration following the calamity of fire. This is the water calamity.”

The Buddha told the bhikkhus:

“What is the wind calamity? When the wind calamity first begins to arise, all the people of this world practice the true Dharma. They all hold right view, do not follow wrong views, and cultivate the ten wholesome courses of karma.

As they cultivate wholesome conduct, some attain the fourth dhyana, with equanimity and mindfulness purified. Dwelling in midair, established in the path of the noble ones, the path of the devas, and the path of Brahmā, they proclaim loudly: ‘Worthy ones! You should know: blissful indeed is the fourth dhyana, with equanimity and mindfulness purified!

Blissful indeed is the fourth dhyana, with equanimity and mindfulness purified!’ When the people of the world hear these words, they look up toward the sky and say to them: ‘Excellent! Excellent! Please teach us the path of the fourth dhyana, with equanimity and mindfulness purified!’ Then those dwelling in midair, having heard their words, teach the path of the fourth dhyana.

After the people of the world hear this teaching, they cultivate the path of the fourth dhyana; when their bodies break up and their lives end, they are reborn in the Vehapphala Heaven.

“At that time, when the karmic offenses of beings in the hells are exhausted, their bodies break up, their lives end, and they are reborn in the human world. They too cultivate the path of the fourth dhyana. Having cultivated this path of meditation, when their bodies break up and their lives end, they are reborn in the Vehapphala Heaven.

Likewise, beings among the animals, hungry ghosts, asuras, the Heaven of the Four Heavenly Kings, and so forth, up to the Subhakṛtsna Heaven, when their bodies break up and their lives end, are reborn in the human realm. If they too cultivate the path of the fourth dhyana, then when their bodies break up and their lives end, they are reborn in the Vehapphala Heaven. Through these causes and conditions, the realm of hell is entirely extinguished, and the realms of animals, hungry ghosts, asuras, the Heaven of the Four Heavenly Kings, and so forth, up to the Subhakṛtsna Heaven, are all entirely extinguished.

“At that time, the hells are extinguished first, after which the animal realm is extinguished. When the animal realm has been extinguished, the realm of hungry ghosts is extinguished. When the realm of hungry ghosts has been extinguished, the realm of the asuras is extinguished. When the realm of the asuras has been extinguished, the Heaven of the Four Heavenly Kings is extinguished. When the Heaven of the Four Heavenly Kings has been extinguished, the heavens are successively extinguished in this manner up to the Subhakṛtsna Heaven. When the Subhakṛtsna Heaven has been extinguished, human beings are then utterly extinguished, with none remaining. When human beings have been utterly extinguished, with none remaining, this world disintegrates, and thus the calamity is complete.

“After a very, very long time, a great wind arises, called the great saṃgha wind, extending as far as the Vehapphala Heaven. The wind spreads everywhere and blows upon the palaces of the Subhakṛtsna Heaven and the Ābhāsvara Heaven, causing the palaces to collide and shatter into dust, leaving nothing behind. It is like a strong man holding two copper pestles and striking them together, so that both are completely shattered and nothing remains. The collision of those two palaces is also like this. Therefore, you should know: all conditioned formations are impermanent, subject to change, and unreliable. All conditioned dharmas are truly worthy of disenchantment. You should seek the path of liberation that transcends the world.

“Afterward, this wind blows upon the palaces of the Brahmakāyika Heaven and the Paranirmitavaśavartin Heaven. The palaces collide and shatter into dust, leaving nothing behind. It is like a strong man holding two copper pestles and striking them together, so that both are shattered and nothing remains. The collision of those two palaces is also like this. Therefore, you should know: all conditioned formations are impermanent, subject to change, and unreliable. All conditioned dharmas are truly worthy of disenchantment. You should seek the path of liberation that transcends the world.

“Afterward, this wind blows upon the palaces of the Nirmāṇarati Heaven, the Tuṣita Heaven, and the Yāma Heaven. These palaces collide and shatter into dust, leaving nothing behind. It is like a strong man holding two copper pestles and striking them together, so that both are completely shattered and nothing remains. The collision of these palaces, leaving nothing behind, is also like this. Therefore, you should know: all conditioned formations are impermanent, subject to change, and unreliable. All conditioned dharmas are truly worthy of disenchantment. You should seek the path of liberation that transcends the world.

“Afterward, this wind blows upon the four continents and the eighty thousand continents, the mountains and great mountains, and Mount Sumeru, king of mountains, lifting them into the midst of the sky to a height of hundreds of thousands of yojanas. These mountains collide and shatter into dust. It is like a strong man holding chaff in his hand and lightly scattering it into the air. The four continents, Sumeru, and all these mountains likewise break apart and are dispersed. Therefore, you should know: all conditioned formations are impermanent, subject to change, and unreliable. All conditioned dharmas are truly worthy of disenchantment. You should seek the path of liberation that transcends the world.

“Afterward, the wind blows upon the great earth; the water beneath the earth is exhausted, and the wind beneath the water is exhausted. Therefore, you should know: all conditioned formations are impermanent, subject to change, and unreliable. All conditioned dharmas are truly worthy of disenchantment, and you should seek the path of liberation that transcends the world.”

The Buddha told the bhikkhus:

“When the two palaces of the Subhakṛtsna Heaven and the Ābhāsvara Heaven collide and shatter into dust, who could believe it? Only one who has seen it could know. Likewise, continuing until the water beneath the earth is exhausted and the wind beneath the water is exhausted, who could believe it? Only one who has seen it could know.

“This is the wind calamity.

“What is the restoration following a calamity?

“After a very long time, a vast black cloud appears and covers the whole expanse of the sky, reaching as high as the Vehapphala Heaven. Rain then falls everywhere. The raindrops are as large as cartwheels, and the rain continues for countless hundreds of thousands of myriads of years.

The waters gradually rise until they reach the Vehapphala Heaven. At that time, four kinds of great wind hold these waters together in one place. What are the four?

The first is the supporting wind, the second is the sustaining wind, the third is the immovable wind, and the fourth is the solid wind. Afterward, the waters gradually recede by countless hundreds of thousands of yojanas. On all four sides of the water, a great wind arises, called the saṃgha wind.

It blows upon the water, causing it to surge and billow, raising waves and forming masses of foam. The wind then blows the foam away from the surface of the water and sends it into the sky, where it naturally transforms into the palaces of the Subhakṛtsna Heaven, adorned with the seven treasures and intermingled with many varied colors. Through these causes and conditions, the palaces of the Subhakṛtsna Heaven come into being.

“When those waters gradually recede by countless hundreds of thousands of yojanas, that saṃgha wind blows upon them, causing them to surge and billow, raising waves and forming masses of foam. The wind then blows the foam away from the surface of the water and sends it into the sky, where it naturally transforms into the palaces of the Ābhāsvara Heaven, adorned with the seven treasures and intermingled with many varied colors, and so forth, until the waters of the sea have the single salty and bitter taste, just as was explained concerning the fire calamity.

“This is the wind calamity. These are the three calamities and the three restorations.”

CHAPTER 10: BATTLE

The Buddha told the bhikkhus:

“In ancient times, when the devas and the asuras were at war, Shakra Devendra summoned the devas of the Trayastrimsa Heaven and told them: ‘Now go and fight against them. If you are victorious, seize the asura Vemacitrin, bind him with five bonds, and bring him to the Hall of the Good Dharma. I wish to see him.’ Having received Shakra’s command, each of the Trayastrimsa devas equipped himself for battle.

“At that time, the asura Vemacitrin commanded the asuras: ‘Now go and fight against them. If you are victorious, seize Shakra Devendra, bind him with five bonds, and bring him to the Hall of the Seven Leaves. I wish to see him.’ Having received the command of the asura Vemacitrin, each of the asuras equipped himself for battle.

“Then the devas and the host of asuras fought one another. The devas were victorious, and the asuras were defeated. The Trayastrimsa devas seized the king of the asuras, bound him with five bonds, and brought him to the Hall of the Good Dharma for Shakra, Lord of the Devas, to see.

When the king of the asuras beheld the pleasures of heaven, attachment and delight arose in his heart, and he thought to himself: ‘This place is excellent and fit to dwell in. Why should I return to the palace of the asuras?’ As soon as this thought arose, the five bonds upon his body were immediately released, and the five heavenly sensual pleasures appeared before him. But if the asura thought of returning to his former palace, the five bonds upon his body immediately tightened again, and the five sensual pleasures vanished of themselves.

The bonds upon the asura’s body then became even more secure. The bonds of Mara are stronger still. Clinging to self and others is the bondage of Mara.

When one does not cling to self and others, the bondage of Mara is released. Grasping at a self is bondage; grasping at craving is bondage; believing that the self will exist is bondage; believing that the self will not exist is bondage; believing that the self has form is bondage; believing that the self is formless is bondage; believing that the self both has form and is formless is bondage; believing that the self has perception is bondage; believing that the self has no perception is bondage; believing that the self both has perception and has no perception is bondage.

The self is a great affliction, a tumor, and a thorn. Therefore, the noble disciple knows that the self is a great affliction, a tumor, and a thorn; thus, he abandons the notion of self and cultivates the practice of non-self. One should contemplate that self as a burden, as heedlessness, and as existence.

That the self will exist is conditioned; that the self will not exist is conditioned; that the self has form is conditioned; that the self is formless is conditioned; that the self both has form and is formless is conditioned; that the self has perception is conditioned; that the self has no perception is conditioned; that the self both has perception and has no perception is conditioned. The conditioned is a great affliction, a tumor, and a thorn.

Therefore, the noble disciple knows that the conditioned is a great affliction, a tumor, and a thorn; thus, he abandons the conditioned and practices the unconditioned.”

The Buddha told the bhikkhus:

“Then the devas and the host of asuras fought one another. The devas were victorious, and the asuras were defeated. The Trayastrimsa devas seized the king of the asuras, bound him tightly with five bonds, and brought him to the Hall of the Good Dharma for Shakra, Lord of the Devas, to see. At that time, Shakra, Lord of the Devas, was strolling leisurely through the Hall of the Good Dharma. Seeing Shakra from afar, the king of the asuras, though tightly bound with five bonds, opened his mouth and reviled him.

“Then an attendant of the Lord of the Devas spoke this verse before him:

What is it that the Lord of Devas fears,

Thus revealing his own weakness?

Reviled directly to his face,

Why does he silently endure such abuse?”

“Shakra, Lord of the Devas, then replied to the attendant in verse:

He possesses no great strength,

Nor am I afraid.

Why should one of great wisdom

Contend with a fool over victory and defeat?

“At that time, the attendant again addressed Shakra in verse:

If the fool is not restrained now,

I fear he will become still harder to endure.

Strike him with a staff

And make the fool repent.

“Shakra, Lord of the Devas, again replied to the attendant in verse:

I have always said that the wise

Do not contend with fools;

If a fool reviles him and the wise remain silent,

Then the wise have conquered that fool.

“Then the attendant again addressed Shakra in verse:

The heavenly king remains silent

For fear of diminishing his virtue and wisdom;

But that foolish and dull-witted one

Thinks the king is afraid.

The fool does not know his own measure

And thinks he can rival the king;

Recklessly risking death, he comes to offend,

Wishing the king to retreat like an ox.

“Shakra, Lord of the Devas, again replied to the attendant in verse:

The fool, lacking knowledge and vision,

Says that I am afraid.

I contemplate the ultimate meaning:

Patient forbearance is supreme.

The worst among all evils

Is to answer anger with anger;

To remain without anger amid anger

Is the supreme battle.

A person has two considerations,

For oneself and also for others;

When everyone engages in disputes,

The one who does not contend is victorious.

A person has two considerations,

For oneself and also for others;

Yet on seeing one who does not engage in disputes,

People instead deem him foolish.

If one possessing great strength

Can endure one who has none,

This strength is foremost,

Supreme among forms of patience.

A fool considers himself strong,

But such strength is not true strength;

The strong person who patiently accords with the Dharma

Possesses strength that cannot be overcome.

The Buddha told the bhikkhus:

“Was Shakra, Lord of the Devas, at that time someone else? You should not think so. At that time, Shakra, Lord of the Devas, was none other than I myself. At that time, I cultivated patient forbearance, did not act rashly, and continually praised those who practiced patience. If any wise person wishes to propagate my path, he must cultivate patience and silence and must not harbor resentment or engage in strife.”

The Buddha told the bhikkhus:

“Long ago, the Trayastrimsa devas and the asuras were at war. At that time, Shakra Devendra said to the asura Citra: ‘Why do you harbor anger and harmful intent, arm yourselves with weapons, and engage in battle? I shall now discuss the principles of the path with you so that victory and defeat may be clearly known.’ The asura Citra then said to Shakra: ‘Suppose we cast aside our weapons and merely debate and contend over principles; who, then, would know who had won or lost?’ Shakra replied: ‘We need only debate.

Within your assembly and within my assembly of devas, there are wise persons who will naturally know who has won and who has lost.’ The asura then said to Shakra: ‘You recite a verse first.’ Shakra replied: ‘You are an elder deva; you should speak first.’ The asura Citra then recited this verse for Shakra:

If the fool is not restrained now,

I fear he will become still harder to endure.

Strike him with a staff,

And make the fool repent.

“After the asura spoke this verse, the host of asuras rejoiced and exulted, loudly praising it as excellent. Only the host of devas remained silent and said nothing. Then the king of the asuras said to Shakra, ‘It is your turn to speak a verse.’ Thereupon, Shakra spoke this verse for the asura to hear:

I have always said that the wise

Do not contend with fools;

If a fool reviles and the wise remain silent,

They thereby vanquish that fool.

“After Shakra, Lord of the Devas, spoke this verse, all the devas of the Heaven of the Thirty-Three rejoiced greatly and exclaimed in praise. At that time, the host of asuras remained silent and said nothing. Shakra, Lord of the Devas, then said to the asura, ‘It is your turn to speak a verse.’

Thereupon, the asura again spoke this verse:

The heavenly king remains silent

Because he fears diminishing his virtue and wisdom;

But that foolish and dull-witted man

Believes the king is afraid.

The fool does not know his own measure,

And thinks himself able to rival the king;

Recklessly risking death, he comes to offend him,

Wishing the king to retreat like an ox.

“After the asura spoke this verse, the host of asuras leapt about in joy and loudly praised it as excellent. At that time, the devas of the Heaven of the Thirty-Three remained silent and said nothing. The king of the asuras then said to Shakra, ‘It is your turn to speak a verse.’

Shakra, Lord of the Devas, then spoke this verse for the asura to hear:

The fool, devoid of knowledge and vision,

Says that I am afraid.

I contemplate the supreme meaning:

Patient forbearance is highest.

The worst of all evils

Is to meet anger with anger;

To remain free of anger amid anger

Is the supreme victory in battle.

A person has two considerations:

For oneself and also for others;

Whenever people engage in disputes,

The one who does not contend is victorious.

A person has two considerations:

For oneself and also for others;

Yet on seeing one who does not contend,

People instead deem that person a fool.

If one possessed of great strength

Can endure one who has no strength,

That strength is foremost;

It is supreme among forms of forbearance.

A fool considers himself strong,

But such strength is not true strength;

The strong person who patiently endures in accordance with Dharma

Possesses a strength none can obstruct.

“After Shakra Devānām Indra spoke this verse, the devas of the Heaven of the Thirty-Three leapt about in joy and exclaimed in praise, while the host of asuras remained silent and said nothing. At that time, the hosts of devas and asuras temporarily withdrew, each saying among themselves, ‘The verses spoken by the asura contain provocation, incite retaliation with swords and weapons, give rise to the roots of conflict and litigation, foster enmity and resentment, and establish the root of the three realms of existence.

The verses spoken by Shakra, Lord of the Devas, cause no provocation or disturbance, lead to no swords or weapons, give rise to no conflict or litigation, foster no enmity or resentment, and eradicate the root of the three realms of existence. The words of Shakra, Lord of the Devas, are wholesome. The devas have prevailed, and the asuras have been defeated.’”

The Buddha told the bhikshus:

“Was Shakra, Lord of the Devas, at that time someone else? Do not entertain such a notion! Why is this? Because he was none other than I myself. At that time, I vanquished the host of asuras with gentle words.”

The Buddha told the bhikshus:

“Long ago, the devas once again fought against the asuras. At that time, the asuras prevailed and the devas were defeated. Shakra Devānām Indra, overcome with fear, fled in his precious chariot with a thousand spokes. Along the road, he saw a bird’s nest in a shalmali tree, with two fledglings inside it. He then spoke this verse to his charioteer:

There are two birds in this tree;

Turn the chariot aside to avoid them.

I would rather be harmed by the enemy

Than injure these birds.

“After the charioteer heard Shakra speak this verse, he halted the chariot and turned it aside to avoid the birds in the tree. The front of the chariot then turned toward the asuras. Seeing from afar that the precious chariot had turned around, the asura army said among themselves, ‘Shakra, Lord of the Devas, has now turned his precious thousand-spoked chariot toward us. He must intend to engage us in battle again. We cannot withstand him!’ The host of asuras immediately retreated and scattered. Thus, the devas won the battle and the asuras fled in defeat.”

The Buddha told the bhikshus:

“Was Shakra at that time someone else? Do not entertain such a notion! Why is this? Because he was none other than I myself. At that time, I aroused compassion for sentient beings. Bhikshus, having gone forth to cultivate the path within my Dharma, you too should arouse loving-kindness and compassion and have pity for sentient beings.”

The Buddha told the bhikshus:

“Long ago, the devas fought against the asuras. At that time, the devas were victorious and the asuras were defeated. After the victory, Shakra, Lord of the Devas, returned to his palace and constructed a hall called Supreme Victory.

From east to west it was one hundred yojanas long, and from south to north it was sixty yojanas wide. This hall comprised one hundred chambers, and in each chamber were seven terraced pavilions at intersecting passageways. Upon each terrace were seven celestial maidens, and each celestial maiden had seven attendants to command.

Shakra Devānām Indra did not have to concern himself with providing their ornaments, garments, bedding, food, or drink; rather, in accordance with their previously performed deeds, each personally received the resulting blessings. Because he had defeated the asuras, joy arose in his heart and he constructed this hall; therefore, it was called the Hall of Supreme Victory. Moreover, among all the halls throughout the thousand-world system, none appeared equal to this hall; therefore, it was called Supreme Victory.”

The Buddha told the bhikshus:

“Long ago, the king of the asuras thought to himself, ‘I possess great majestic virtue, and my spiritual power is by no means slight. Yet the devas of the Heaven of the Thirty-Three, the sun, the moon, and the other devas always dwell in the sky and travel freely above my head. I shall now take the sun and moon as earrings and see whether they can still travel freely.’

“Then the king of the asuras became exceedingly angry and thought of the asura Chùy Đỏa. The asura Chùy Đỏa in turn thought, ‘The king of the asuras has now summoned me. We should swiftly equip ourselves.’ He immediately ordered those to his left and right to make full preparations with weapons, mounted his precious chariot, and, accompanied by innumerable asuras serving as escorts before and behind, proceeded before the king of the asuras and stood to one side.

“The king then thought of the asura Xá-ma-lê. The asura Xá-ma-lê in turn thought, ‘The king has now summoned me. We should swiftly equip ourselves.’ He immediately ordered those to his left and right to make full preparations with weapons, mounted his precious chariot, and, accompanied by innumerable asuras serving as escorts before and behind, proceeded to the place of the king of the asuras and stood to one side.

“The king then thought of the asura Vemacitrin. The asura Vemacitrin in turn thought, ‘The king is now summoning me. We should swiftly equip ourselves.’ He immediately ordered those to his left and right to make full preparations with weapons, mounted his precious chariot, and, accompanied by innumerable asuras serving as escorts before and behind, proceeded to the place of the king of the asuras and stood to one side.

“The king then thought of the asura chief minister. The asura chief minister in turn thought, ‘The king is now summoning me. We should swiftly equip ourselves.’ He immediately ordered those to his left and right to make full preparations with weapons, mounted his precious chariot, and, accompanied by innumerable asuras serving as escorts before and behind, proceeded before the king of the asuras and stood to one side.

“Then the king again thought of the lesser Asuras. The lesser Asuras in turn thought to themselves: ‘The king is now thinking of us. We should quickly equip ourselves.’ They immediately ordered their attendants to make ready all their weapons, mounted their precious chariots, and, accompanied by innumerable hosts of Asuras forming an escort before and behind, went before the Asura king and stood to one side.

“Then the Asura king Rāhu equipped himself. He donned precious bronze armor, harnessed horses to the precious chariots, and, together with innumerable hundreds of thousands of Asuras, fully armed and arrayed for battle, surrounded before and behind, departed from their dwelling, intending to wage war against the devas.

“Then the nāga kings Nanda and Upananda coiled their bodies seven times around Mount Sumeru, shaking all the mountains and valleys. They spread a thin veil of misty clouds from which scattered drops of rain fell, and with their tails they struck the ocean waters, causing waves to rise as high as the summit of Mount Sumeru. At that time, the devas of the Heaven of the Thirty-three thought to themselves: ‘Now a thin veil of misty clouds has spread, scattered drops of rain are falling, and the waves of the ocean are surging up even to this place. Surely the Asuras intend to come here and wage war; is this not why these strange signs have appeared?’

“At that time, countless hundreds of millions of troops from the various nāga races dwelling in the ocean, all bearing spears, bows and arrows, knives and swords, clad in thick bronze armor, and fully equipped with weapons, confronted the Asura army in battle. If the nāga troops were victorious, they immediately drove the Asuras back into their palaces. If the nāgas were defeated, they did not return to their palaces but fled to the Garuḍa spirits and reported: ‘The Asuras wish to wage war against the devas.

We met them in battle, but they are now prevailing. You should prepare your various weapons, troops, and forces to fight against them.’ After hearing this, the spirits equipped themselves at once, preparing their weapons and thick bronze armor, and joined forces with the nāgas to fight against the Asuras. If they were victorious, they immediately drove the Asuras back into their palaces.

If they were defeated, they did not return to their palaces but retreated to the Flower-Bearing spirits and reported: ‘The Asuras wish to wage war against the devas. We met them in battle, but they are now prevailing. You should prepare your various weapons, troops, and forces to fight against them.’

“After the Flower-Bearing spirits heard what the nāgas had said, they immediately equipped themselves, preparing their weapons, thick bronze armor, troops, and forces, and joined in battle against the Asuras. If they were victorious, they immediately drove the Asuras back into their palaces. If they were defeated, they did not return to their palaces but fled to the Ever-Joyful spirits and reported: ‘The Asuras wish to wage war against the devas. We met them in battle, but they are now prevailing. You should prepare your various weapons and forces to fight against them.’

“After the Ever-Joyful spirits heard this, they immediately equipped themselves, preparing their weapons, thick bronze armor, troops, and forces, and joined in battle against the Asuras. If they were victorious, they immediately drove the Asuras back into their palaces. If they were defeated, they did not return to their palaces but fled to the Four Heavenly Kings and reported: ‘The Asuras wish to wage war against the devas. We met them in battle, but they are now prevailing. Your Majesties should prepare your various weapons, troops, and forces to fight against them.’

“After the Four Heavenly Kings heard these words, they immediately equipped themselves, preparing their weapons, thick bronze armor, troops, and forces, and joined in battle against the Asuras. If they were victorious, they immediately drove the Asuras back into their palaces. If not, the Four Heavenly Kings went to the Hall of the Good Dharma and reported to Śakra, Lord of the Devas, and the devas of the Heaven of the Thirty-three: ‘The Asuras wish to wage war against the devas. Let the devas of the Heaven of the Thirty-three now equip themselves and prepare their weapons, troops, and forces to go forth and fight against them.’

“Then Śakra, Lord of the Devas, commanded an attendant: ‘Take my words and convey them to the devas of the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Transformation, and the Heaven of Freely Enjoying the Transformations of Others: “The Asuras and their innumerable hosts intend to come and wage war. The devas should now equip themselves and prepare their weapons to assist me in battle.”’

“Then this attendant, obeying Śakra’s command, immediately went to the Yāma Heaven and onward as far as the Heaven of Freely Enjoying the Transformations of Others, conveying Śakra’s words: ‘The Asuras and their innumerable hosts intend to come and wage war. The devas should now equip themselves and prepare their weapons to assist me in battle.’

“After the devas of the Yāma Heaven heard these words, they immediately equipped themselves, preparing their weapons and thick bronze armor, harnessing horses to their precious chariots, and, together with innumerable hundreds of thousands of devas surrounding them before and behind, stationed their forces to the east of Mount Sumeru. After the devas of the Tuṣita Heaven heard these words, they too immediately equipped themselves, preparing their weapons and thick bronze armor, harnessing horses to their precious chariots, and, together with innumerable hundreds of thousands of devas, stationed their forces to the south of Mount Sumeru.

After the devas of the Heaven of Delight in Transformation heard these words, they too arrayed their forces and stationed them to the west of Mount Sumeru. After the devas of the Heaven of Freely Enjoying the Transformations of Others heard these words, they likewise arrayed their forces and stationed them to the north of Mount Sumeru.

“When Śakra, Lord of the Devas, thought of the thirty-three deities of the Heaven of the Thirty-three, those thirty-three deities thought to themselves: ‘Śakra, Lord of the Devas, is now thinking of us. We should therefore quickly equip ourselves.’ They immediately ordered their attendants to prepare their weapons, mounted their precious chariots, and, accompanied by innumerable hosts of devas surrounding them before and behind, went before Śakra, Lord of the Devas, and stood to one side.

“When Śakra, Lord of the Devas, thought of the other deities of the Heaven of the Thirty-three, those other deities immediately thought to themselves: ‘Śakra is now thinking of us. We should therefore quickly equip ourselves.’ They immediately ordered their attendants to prepare their weapons, harnessed horses to their precious chariots, and, accompanied by innumerable hosts of devas surrounding them before and behind, went before Śakra and stood to one side.

“When Śakra, Lord of the Devas, thought of the spirit Wondrous Elephant, that spirit immediately thought to itself: ‘Śakra is now thinking of me. We should therefore quickly equip ourselves.’ It immediately ordered its attendants to prepare their weapons, harnessed horses to the precious chariots, and, accompanied by innumerable hosts of devas surrounding them before and behind, went and stood before Śakra.

“When Śakra thought of the nāga king Supratiṣṭhita, the nāga king Supratiṣṭhita thought to himself: ‘Śakra, Lord of the Devas, is now thinking of me; I should go to him.’ The nāga king Supratiṣṭhita then immediately went and stood before Śakra.”

“At that time, Śakra immediately armed himself and prepared all manner of weapons. Clad in precious bronze armor, he mounted the crown of the Dragon King Supratiṣṭhita’s head and, surrounded before and behind by innumerable devas, ghosts, and spirits, departed from his celestial palace to do battle with the asuras. Their equipment—blades, swords, spears, lances, bows and arrows, axes, chisels, great hammers, small hammers, whirling wheels, binding silken cords, weapons, and bronze armor—was all fashioned from the seven treasures.

They also thrust sharp points into the bodies of the asuras, yet their bodies remained unharmed; the points merely touched their outer surfaces. The hosts of asuras likewise held blades and swords made of the seven treasures, spears, lances, bows and arrows, axes, chisels, great hammers, small hammers, whirling wheels, and silken binding cords, and they thrust sharp points into the bodies of the devas. Yet these too merely touched their outer surfaces and caused no injury whatsoever.

“Thus, desire causes the devas and the asuras to battle one another; desire is the cause of this.”

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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