長阿含經

30. THE WORLD-RECORD SCRIPTURE

CHAPTER 1: JAMBUDVIPA

Thus have I heard:

At one time, the Buddha was dwelling in the Kaurava Cave, in the Jeta Grove, Anathapindika’s Park, together with a community of one thousand two hundred and fifty great bhiksus.

At that time, a large number of bhiksus, after their meal, gathered in the lecture hall and discussed among themselves:

“Venerable friends! It is truly unprecedented. How does this present heaven and earth disintegrate? How does it come into being? What are the lands inhabited by sentient beings like?”

At that time, the Blessed One was in a secluded place. With his penetrating divine ear, he heard the bhiksus gathered in the lecture hall after their meal, discussing these matters. The Blessed One then left his quiet chamber, went to the lecture hall, and sat down. Although he already knew, the Blessed One nevertheless asked the bhiksus:

“What matter were you discussing just now?”

The bhiksus said to the Buddha:

“After our meal, we gathered in the Dharma lecture hall and discussed: ‘Venerable friends! It is truly unprecedented. How does this present heaven and earth disintegrate? How does it come into being? What are the lands inhabited by sentient beings like?’ Such was the matter we gathered in the lecture hall to discuss.”

The Buddha told the bhiksus:

“Excellent! Excellent! Those who have gone forth should practice two things: first, the silence of the noble ones; second, discourse on the Dharma. When you gather in the lecture hall, you should likewise maintain the silence of the noble ones or discuss the true Dharma. Bhiksus! Would you like to hear the Tathagata speak about the formation and dissolution of heaven and earth and the lands inhabited by sentient beings?”

At that time, the bhiksus said to the Buddha:

“Yes, Blessed One! Now is indeed the proper time. We wish to hear it. When the Blessed One has spoken, we shall receive and uphold it!”

The Buddha said:

“Bhiksus! Listen attentively! Listen attentively! Reflect upon it carefully. I shall explain it to you.”

The Buddha told the bhiksus:

“In the region where one sun and one moon travel throughout the four continents, radiating their light, there are one thousand such worlds. Within those thousand worlds are one thousand suns and moons; one thousand Mount Sumerus, kings of mountains;

four thousand continents, four thousand great continents, four thousand seas, four thousand great seas, four thousand dragons, four thousand great dragons, four thousand golden-winged birds, four thousand great golden-winged birds, four thousand evil destinies, four thousand great evil destinies, four thousand kings, four thousand great kings, seven thousand great trees, eight thousand great hells, ten thousand great mountains, one thousand King Yamas, one thousand sets of Four Heavenly Kings, one thousand Trayastrimsa heavens, one thousand Yama heavens, one thousand Tusita heavens, one thousand Heavens of Delight in Creation, one thousand Heavens of Mastery over Others’ Creations, and one thousand Brahma heavens.

This is called a small thousandfold world-system. Just as there is one small thousandfold world-system, one thousand such small thousandfold world-systems constitute a medium thousandfold world-system. Just as there is one medium thousandfold world-system, one thousand such medium thousandfold world-systems constitute a great trichiliocosm.

The domain of a world-system’s formation and dissolution, inhabited by sentient beings, is called one Buddha-land.”

The Buddha told the bhiksus:

“This earth is one hundred and sixty-eight thousand yojanas thick, and its boundaries are limitless. The earth rests upon water. The water is three thousand and thirty yojanas deep, and its boundaries are limitless. The water rests upon wind; the wind is six thousand and forty yojanas thick, and its boundaries are limitless.

“Bhiksus! The waters of that great ocean are eighty-four thousand yojanas deep, and their boundaries are limitless. Mount Sumeru, king of mountains, extends eighty-four thousand yojanas beneath the sea and rises eighty-four thousand yojanas above the surface of the water.

Its base touches the earth and consists chiefly of firm, solid ground. That mountain rises sheer, without protrusions or depressions, and various kinds of trees grow upon it. The trees diffuse many fragrances, perfuming all the mountain forests.

It is a place inhabited chiefly by noble sages, devas, and great wondrous spirits. The ground at the mountain’s foot consists entirely of pure golden sand. On the four sides of the mountain are four projecting terraces of solid ground, each seven hundred yojanas high, interwoven with many colors and composed of the seven precious substances.

The four terraces slope gently downward, curving close to the surface of the sea.

“Mount Sumeru, king of mountains, has terraces made of the seven precious substances. The terrace at the foot of the mountain is sixty yojanas wide. Close beside both sides of the path are seven layers of jeweled walls, seven layers of railings, seven layers of suspended nets, and seven rows of trees.

Walls of gold have gates of silver, and walls of silver have gates of gold; walls of crystal have gates of lapis lazuli, and walls of lapis lazuli have gates of crystal; walls of red pearl have gates of agate, and walls of agate have gates of red pearl; walls of mother-of-pearl have gates made of the various precious substances. As for the railings, those with crossbars of gold have posts of silver, and those with crossbars of silver have posts of gold; those with crossbars of crystal have posts of lapis lazuli, and those with crossbars of lapis lazuli have posts of crystal; those with crossbars of red pearl have posts of agate, and those with crossbars of agate have posts of red pearl; those with crossbars of mother-of-pearl have posts made of the various precious substances.

Jeweled nets are spread above those railings. Beneath the golden nets hang silver bells. Beneath the silver nets hang golden bells.

Beneath the lapis lazuli nets hang crystal bells. Beneath the crystal nets hang lapis lazuli bells. Beneath the red-pearl nets hang agate bells.

Beneath the agate nets hang red-pearl bells. Beneath the mother-of-pearl nets hang bells made of the various precious substances. The golden trees have golden roots and golden branches, with leaves, flowers, and fruits of silver.

The silver trees have silver roots and silver branches, with leaves, flowers, and fruits of gold. The crystal trees have roots and branches of crystal, with flowers and leaves of lapis lazuli. The lapis lazuli trees have roots and branches of lapis lazuli, with flowers and leaves of crystal.

The red-pearl trees have roots and branches of red pearl, with flowers and leaves of agate. The agate trees have roots and branches of agate, with flowers and leaves of red pearl. The mother-of-pearl trees have roots and branches of mother-of-pearl, with flowers and leaves made of the various precious substances.

“As for those seven layers of walls, each wall has four gates, and each gate has railings. Upon all seven layers of walls are towers, pavilions, terraces, and halls. Surrounding them are pleasure gardens and bathing ponds in which various jeweled flowers and leaves grow.

Jeweled trees are arranged in rows, and their flowers and fruits flourish luxuriantly. Fragrant breezes spread in all four directions, delighting the hearts of those who encounter them. Teal, geese, mandarin ducks, and various wondrous birds—thousands of kinds beyond reckoning—join their voices in harmonious song.

Furthermore, the terrace midway up Mount Sumeru is forty yojanas wide. Close beside both sides of the path are seven layers of jeweled walls, seven layers of railings, seven layers of nets, and seven rows of jeweled trees... extending to innumerable kinds of birds singing together, just as on the terrace at the foot of the mountain. The upper terrace is twenty yojanas wide.

Close beside both sides of the path are seven layers of walls, seven layers of railings, seven layers of nets, and seven rows of jeweled trees... extending to innumerable kinds of birds singing together, just as on the middle terrace.”

The Buddha told the bhiksus:

“On the lower terrace dwells a spirit named Garuda-Foot. On the middle terrace dwells a spirit named Garland-Bearer. On the upper terrace dwells a spirit named Joy and Delight. The four projecting terraces are forty-two thousand yojanas high. There are palaces there, the residences of the Four Heavenly Kings, with seven rows of walls, seven rows of railings, seven rows of nets, seven rows of jeweled trees, jeweled bells... extending to innumerable kinds of birds singing together; all are likewise arranged in this manner.

“At the summit of Mount Sumeru is the palace of the Heaven of the Thirty-Three, with seven encircling walls, seven layers of railings, seven layers of nets, and seven rows of jeweled trees... extending to innumerable kinds of birds singing together; all are likewise arranged in this manner.”

“One yojana above the Heaven of the Thirty-Three is the palace of the Yama Heaven. One yojana beyond the palace of the Yama Heaven is the palace of the Tusita Heaven. One yojana beyond the palace of the Tusita Heaven is the palace of the Heaven of Delight in Creation. One yojana beyond the palace of the Heaven of Delight in Creation is the palace of the Heaven of Mastery over the Creations of Others. One yojana beyond the Heaven of Mastery over the Creations of Others is the palace of the Brahmakayika Heaven.

“Between the Heaven of Mastery over the Creations of Others and the Brahmakayika Heaven is the palace of Mara’s heaven, six thousand yojanas in height and breadth, with seven tiers of palace walls, seven tiers of railings, seven tiers of nets, and seven rows of trees... up to and including innumerable kinds of birds singing together, all likewise. One yojana beyond the palace of the Brahmakayika Heaven is the palace of the Abhasvara Heaven.

One yojana beyond the palace of the Abhasvara Heaven is the palace of the Subhakrtsna Heaven. One yojana beyond the palace of the Subhakrtsna Heaven is the palace of the Fruitful Heaven. One yojana beyond the palace of the Fruitful Heaven is the palace of the Heaven of Non-Perception.

One yojana beyond the palace of the Heaven of Non-Perception is the palace of the Avrha Heaven. One yojana beyond the palace of the Avrha Heaven is the palace of the Atapa Heaven. One yojana beyond the palace of the Atapa Heaven is the palace of the Sudrsa Heaven.

One yojana beyond the palace of the Sudrsa Heaven is the palace of the Sudarsana Heaven. One yojana beyond the palace of the Sudarsana Heaven is the Akanistha Heaven. Above and beyond the Akanistha Heaven are the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception.

This is called the limit of sentient beings and the world of sentient beings. The birth, aging, illness, and death of all sentient beings, their appropriation of the aggregates, and their assumption of existence extend only this far and do not go beyond it.

The Buddha told the bhiksus: “North of Mount Sumeru is a continent called Uttarakuru. Its territory is square, measuring ten thousand yojanas across. The faces of its people are likewise square, resembling the shape of the land.

“East of Mount Sumeru is a continent called Purvavideha. Its territory is circular, measuring nine thousand yojanas across. The faces of its people are likewise round, resembling the shape of the land.

“West of Mount Sumeru is a continent called Aparagodaniya. Its land is shaped like a half-moon and measures eight thousand yojanas across. The faces of its people are likewise shaped, resembling the form of the land.

“South of Mount Sumeru is a continent called Jambudvipa. Its land is narrow in the south and broad in the north, measuring seven thousand yojanas across. The faces of its people are likewise shaped, resembling the form of the land.

“The northern face of Mount Sumeru is composed of gold, whose radiance illuminates the north. The eastern face of Mount Sumeru is composed of silver, whose radiance illuminates the east. The western face of Mount Sumeru is composed of crystal, whose radiance illuminates the west. The southern face of Mount Sumeru is composed of lapis lazuli, whose radiance illuminates the south.

“In Uttarakuru there is a great king of trees called Am-bà-la. Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions. In Purvavideha there is a great tree called Gia-lam-phù.

Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions. In Aparagodaniya there is a great tree called Cân-đề. Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions.

Beneath that tree is an ox-banner-shaped rock one yojana high. In Jambudvipa there is a great tree called Jambu. Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions.

The golden-winged king of birds and the Dragon King have a tree called Câu-lợi-thiểm-bà-la. Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions. The asura king has a tree called Thiện-trú.

Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions. In the Trayastrimsa Heaven there is a tree called Trú-độ. Its trunk is seven yojanas in circumference, its height is one hundred yojanas, and its branches and foliage spread fifty yojanas in each of the four directions.

“Beside Mount Sumeru is a mountain called Khư-đà-la, forty-two thousand yojanas high and forty-two thousand yojanas in length and breadth. Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances. This mountain is eighty-four thousand yojanas from Mount Sumeru.

Throughout the space between them grow utpala flowers, padma flowers, kumuda flowers, pundarika flowers, reeds, pines, and bamboo, emitting various fragrances whose perfume pervades the entire region. Not far from Mount Khư-đà-la is a mountain called Y-sa-đà-la, twenty-one thousand yojanas high and twenty-one thousand yojanas in length and breadth. Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances.

It is forty-two thousand yojanas from Mount Khư-đà-la. Throughout the space between them grow utpala flowers, padma flowers, kumuda flowers, pundarika flowers, reeds, pines, and bamboo, emitting various fragrances whose perfume pervades the entire region. Not far from Mount Y-sa-đà-la is a mountain called Thọ-cự-đà-la, twelve thousand yojanas high and twelve thousand yojanas in length and breadth.

Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances. It is twenty-one thousand yojanas from Mount Y-sa-đà-la. Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region.

Not far from Mount Thọ-cự-đà-la is a mountain called Thiện kiến, six thousand yojanas high and six thousand yojanas in length and breadth. Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances. It is twelve thousand yojanas from Mount Thọ-cự-đà-la.

Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region.

“Not far from Mount Thiện kiến is a mountain called Mã thực, three thousand yojanas high and three thousand yojanas in length and breadth. Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances. It is six thousand yojanas from Mount Thiện kiến.

Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region. Not far from Mount Mã thực is a mountain called Ni-dân-đà-la, twelve hundred yojanas high and twelve hundred yojanas in length and breadth, formed from the seven precious substances. It is three thousand yojanas from Mount Mã thực.

Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region. Not far from Mount Ni-dân-đà-la is a mountain called Điều phục, six hundred yojanas high and six hundred yojanas in length and breadth. Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances.

It is twelve hundred yojanas from Mount Ni-dân-đà-la. Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region. Not far from Mount Điều phục is a mountain called Kim cang vi, three hundred yojanas high and three hundred yojanas in length and breadth.

Its two sides are exceedingly broad, interwoven with many colors, and it is formed from the seven precious substances. It is six hundred yojanas from Mount Điều phục. Throughout the space between them grow only the four kinds of variegated flowers; reeds, pines, and bamboo also grow there, emitting various fragrances whose perfume pervades the entire region.”

“Not far from the Great Vajra Mountain is a great sea. On the northern shore of that great sea stands a great king of trees named Jambu. Its trunk is seven yojanas in circumference and one hundred yojanas high, while its branches and leaves spread fifty yojanas in all four directions.

In the open land on either side there is also a forest named Ambāla, fifty yojanas in both length and breadth; there is also a forest named Jambā, fifty yojanas in both length and breadth; there is also a forest named Sāla, fifty yojanas in both length and breadth; there is also a forest named Tāla, fifty yojanas in both length and breadth; there is also a forest named Nātāla, fifty yojanas in both length and breadth; there is also a forest named Nam, fifty yojanas in both length and breadth; there is also a forest named Nữ, fifty yojanas in both length and breadth; there is also a forest named Tán-na, fifty yojanas in both length and breadth; there is also a forest named Candana, fifty yojanas in both length and breadth;

there is also a forest named Khư-châu-la, fifty yojanas in both length and breadth; there is also a forest named Ba-nại-bà-la, fifty yojanas in both length and breadth; there is also a forest named Tỳ-la, fifty yojanas in both length and breadth; there is also a forest named Hương Nại, fifty yojanas in both length and breadth; there is also a forest named Lê, fifty yojanas in both length and breadth; there is also a forest named Pomegranate, fifty yojanas in both length and breadth; there is also a forest named Cam, fifty yojanas in both length and breadth; there is also a forest named Harītaka, fifty yojanas in both length and breadth; there is also a forest named Vibhītaka, fifty yojanas in both length and breadth;

there is also a forest named Āmalaka, fifty yojanas in both length and breadth; there is also a forest named Āmalī, fifty yojanas in both length and breadth; there is also a forest named Nại, fifty yojanas in both length and breadth; there is also a forest named Sugarcane, fifty yojanas in both length and breadth; there is also a forest named Vi, fifty yojanas in both length and breadth; there is also a forest named Bamboo, fifty yojanas in both length and breadth; there is also a forest named Xá-la, fifty yojanas in both length and breadth; there is also a forest named Xá-la-nghiệp, fifty yojanas in both length and breadth; there is also a forest named Quince, fifty yojanas in both length and breadth; there is also a forest named Great Quince, fifty yojanas in both length and breadth;

there is also a forest named Flower of Liberation, fifty yojanas in both length and breadth; there is also a forest named Campaka, fifty yojanas in both length and breadth; there is also a forest named Bà-la-la, fifty yojanas in both length and breadth; there is also a forest named Sumanā, fifty yojanas in both length and breadth; there is also a forest named Bà-sư, fifty yojanas in both length and breadth; there is also a forest named Ða-la-lê, fifty yojanas in both length and breadth; there is also a forest named Gayā, fifty yojanas in both length and breadth; there is also a forest named Grapevine, fifty yojanas in both length and breadth.

“Beyond these lies open land. Within that open land is a flower pond, fifty yojanas in both length and breadth. There are also a Padma flower pond, an Utpala flower pond, and a Puṇḍarīka flower pond; they are filled with venomous snakes. Each pond is fifty yojanas in both length and breadth.

“Beyond these lies open land. Within that open land is a great sea named Uất-thiền-na. Beneath this sea is the road of a wheel-turning sage king, twelve yojanas wide. Close along both sides of the road are seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven rows of trees. All the surrounding adornments are fashioned from the seven treasures. When a wheel-turning sage king, a wheel-turning sage king, appears in Jambudvīpa, the waters naturally recede and that road becomes manifest.

“Not far from the sea is a mountain named Golden Wall. Within the mountain are eighty thousand caves. Eighty thousand royal elephants dwell in those caves. Their bodies are entirely white, their heads are of many colors, and their mouths bear six tusks, with gold inlaid between their teeth.

“Beyond Golden Wall Mountain is a mountain named Snow Mountain, five hundred yojanas in length and breadth and five hundred yojanas deep, its eastern and western sides extending into the sea. In the midst of Snow Mountain is a jeweled mountain twenty yojanas high.

“A promontory of Snow Mountain rises one hundred yojanas. Atop that mountain is Lake Anavatapta, fifty yojanas in both length and breadth. Its waters are clear, cool, limpid, and free from impurity.

It has seven levels of terraced banks, seven tiers of railings, seven tiers of suspended nets, and seven rows of trees, displaying many extraordinary colors and fashioned from the seven treasures. The railings have golden posts with silver handrails, silver posts with golden handrails, beryl posts with crystal handrails, crystal posts with beryl handrails, red-pearl posts with agate handrails, agate posts with red-pearl handrails, and mother-of-pearl posts with handrails made of the various treasures.

There are golden nets with silver bells, silver nets with golden bells, beryl nets with crystal bells, crystal nets with beryl bells, and mother-of-pearl nets with bells made of the seven treasures. Golden tāla trees have golden roots and branches, with silver leaves and fruit; silver tāla trees have silver roots and branches, with golden leaves and fruit; crystal trees have crystal roots and branches, with beryl flowers and fruit; red-pearl trees have red-pearl roots and branches, with agate leaves, flowers, and fruit; mother-of-pearl trees have mother-of-pearl roots and branches, with flowers and fruit made of the various treasures.

Beside Lake Anavatapta are pleasure gardens, bathing ponds, and masses of flowers. All kinds of trees, leaves, flowers, and fruit flourish there; every kind of fragrance spreads throughout the four directions, and wondrous birds join their calls in plaintive harmony. The bottom of Lake Anavatapta is filled with golden sand, and on all four sides of the lake are terraced steps: golden steps with silver terraces, silver steps with golden terraces, beryl steps with crystal terraces, crystal steps with beryl terraces, red-pearl steps with agate terraces, agate steps with red-pearl terraces, and mother-of-pearl steps with terraces made of the various treasures.

Railings surround them all. There are four kinds of flowers—blue, yellow, red, and white—with many colors intermingled. The flowers are as large as cartwheels, and their roots are like wheel hubs.

From the flower roots flows white sap resembling milk, sweet in flavor like honey. To the east of Lake Anavatapta is the Gaṅgā River, which flows from the mouth of an ox, gathers five hundred rivers, and empties into the eastern sea. To the south of Lake Anavatapta is the Sindhu River, which flows from the mouth of a lion, gathers five hundred rivers, and empties into the southern sea.

To the west of Lake Anavatapta is the Vakṣu River, which flows from the mouth of a horse, gathers five hundred rivers, and empties into the western sea. To the north of Lake Anavatapta is the Sītā River, which flows from the mouth of an elephant, gathers five hundred rivers, and empties into the northern sea. Within the palace of Anavatapta is a five-pillared hall in which the Dragon King Anavatapta constantly dwells.”

The Buddha said:

“Why is he called Anavatapta? What does Anavatapta mean? The dragon kings of this Jambudvīpa are subject to three afflictions; only Anavatapta is free from these three afflictions.

What are the three? First, all the dragon kings of Jambudvīpa are touched by hot winds and scorching sand that burn their skin and flesh and sear their bones and marrow, causing them torment; only the Dragon King Anavatapta is free from this affliction. Second, all the dragon palaces of Jambudvīpa are assailed by fierce winds that blow violently into the palaces, stripping away the dragons’ precious garments and ornaments and exposing their bodies, causing them torment; only the Dragon King Anavatapta is free from such an affliction.

Third, while all the dragon kings of Jambudvīpa are enjoying themselves within their palaces, great golden-winged birds fly into the palaces and carry them away, or merely conceive the thought of seizing the dragons and devouring their flesh. The dragons are terrified and constantly harbor grief and anxiety; only the Dragon King Anavatapta is free from this affliction. If a golden-winged bird gives rise to the thought of going there, it immediately dies.

Therefore, he is called Anavatapta.”

The Buddha told the bhikkhus:

“To the right of the Snow Mountains is a city named Vaisali. North of that city are seven black mountains. North of the seven black mountains is Mount Fragrance, where the sounds of music, singing, and instrumental performances are constantly heard.

The mountain has two caves: one named Abode and the other named Good Abode. They are made of the seven heavenly treasures, soft, fragrant, and pure like celestial garments. The Gandharva king Wondrous Sound dwells in the Cave of Abode together with five hundred Gandharvas.

North of the Cave of Good Abode stands a great king of sala trees named Good Abode, surrounded on all four sides by four thousand kings of trees. Beneath the king of trees Good Abode dwells a king of elephants, also named Good Abode. Beneath this tree, his body is entirely white, seven parts of his body are full and well-formed, and he is able to fly.

His head is red, and his hair is of many colors. His six tusks are all slender and inlaid with gold at their centers. Eight thousand elephants surround and attend him.

Beneath those eight thousand kings of trees dwell eight thousand elephants, likewise possessing such features.

“North of the king of trees Good Abode is a great bathing pond named Madayena, measuring fifty yojanas in both length and breadth. Eight thousand bathing ponds surround it. The water in the pond is clear and cool, without any impurity, and its embankments are constructed from the seven treasures.

The pond has seven tiers of railings, seven tiers of nets, and seven rows of trees, all fashioned from the seven treasures: where the handrails are gold, the posts are silver; where the handrails are silver, the posts are gold; where the handrails are crystal, the posts are vaidurya; where the handrails are vaidurya, the posts are crystal; where the handrails are red pearl, the posts are agate; where the handrails are agate, the posts are red pearl; and where the handrails are mother-of-pearl, the posts are made of the various treasures.

Beneath the golden nets hang silver bells, and beneath the silver nets hang golden bells. From the crystal nets hang vaidurya bells, and from the vaidurya nets hang crystal bells. From the red-pearl nets hang agate bells, and from the agate nets hang red-pearl bells.

From the mother-of-pearl nets hang bells made of the various treasures. The golden trees have golden roots and golden branches, with silver leaves, flowers, and fruits. The silver trees have silver roots and silver branches, with golden leaves, flowers, and fruits.

The crystal trees have crystal roots and branches, with vaidurya flowers and fruits. The vaidurya trees have vaidurya roots and branches, with crystal flowers and fruits. The red-pearl trees have red-pearl roots and branches, with agate flowers and fruits.

The agate trees have agate roots and branches, with red-pearl flowers and fruits. The mother-of-pearl trees have mother-of-pearl roots and branches, with flowers and fruits of the various treasures.

“Furthermore, golden sand covers the bottom of that pond, and stairways made of the seven treasures surround it. Golden landings have silver steps, and silver landings have golden steps. Crystal landings have vaidurya steps, and vaidurya landings have crystal steps.

Red-pearl landings have agate steps, and agate landings have red-pearl steps. Mother-of-pearl landings have steps made of the various treasures. Jeweled railings stand close along both sides of the stairways.

Moreover, four kinds of flowers grow in that pond—blue, yellow, red, and white—their many colors intermingling. The flowers are as large as cartwheels, and their roots are like wheel hubs. From the flower roots flows white sap resembling milk, sweet in flavor like honey.

All around the pond are pleasure gardens, groves, and bathing pools in which every kind of flower grows. The trees are verdant and flourishing, with flowers and fruits in abundance, and innumerable species of birds sing together, just as described before. Whenever the elephant king Good Abode thinks of going to sport in the bathing pond, he immediately thinks of the other eight thousand elephants.

The eight thousand elephants then think to themselves, ‘The elephant king Good Abode is thinking of us. We should go to the elephant king.’ The herd of elephants then goes and stands before the elephant king.

“At that time, the eight thousand elephants follow the elephant king Good Abode to the Madayena Pond. Among the herd, some carry a parasol over the elephant king, some carry jeweled fans and fan the elephant king, and some go ahead, performing music and singing, to clear the way. The elephant king Good Abode enters the pond to bathe, while music is performed and they sport together. Some wash the elephant king’s trunk; others wash his mouth and bathe his head. They wash his tusks, ears, belly, flanks, tail, and feet. Some pull up flower roots, wash them clean, and offer them to the elephant king to eat, while others take the four kinds of flowers and scatter them over him.

“After the elephant king Good Abode has finished bathing, eating, drinking, and sporting together with them, he comes ashore, goes to the Good Abode Tree, and stands there. Only then do the eight thousand elephants enter the pond to bathe, eat, drink, and sport together. When they have finished, they emerge and return to the elephant king.

“At that time, the elephant king, accompanied before and behind by his eight thousand attendant elephants, proceeds to the king of trees Good Abode. Among them, some carry a parasol over the elephant king; some carry fans and fan him; and some go ahead, performing music and singing, to clear the way. When the elephant king Good Abode reaches the king of trees, he sits, lies down, walks, or stands as he pleases.

The other eight thousand elephants, beneath the various trees, also freely sit, lie down, walk, or stand as they please. In that grove, some trees measure eight fathoms in circumference, some nine fathoms, some ten fathoms, and some fifteen fathoms. Only the king of sala trees belonging to the elephant king Good Abode measures sixteen fathoms in circumference.

When the branches and leaves of the eight thousand sala trees fall, a cool breeze blows them far beyond the grove. Moreover, when the eight thousand elephants defecate or urinate, the yakshas gather up the waste and carry it outside the grove.”

The Buddha told the bhikkhus:

“The elephant king Good Abode possesses such great spiritual power and merit. Although he belongs to the animal realm, he enjoys blessings such as these.”

CHAPTER 2: UTTARAKURU

The Buddha told the bhikkhus:

“The land of Uttarakuru has many mountains. Beside those mountains are pleasure gardens and bathing ponds where many kinds of flowers grow. The trees provide cool shade and bear flowers and fruits in abundance, while innumerable species of birds sing together.

Moreover, among those mountains are many streams. Their waters flow onward to the sea without rushing. Various flowers cover the surface of the water as it flows gently and peacefully.

Close along both banks grow many trees, their branches soft and supple and their flowers and fruits luxuriant. Soft grass grows upon the ground, bending toward the right. Its color resembles a peacock’s tail, its fragrance is like basika, and it is as soft as a celestial garment.

The ground there is soft. When one steps upon it, it sinks four inches; when one raises one’s foot, it returns to its former state. The surface of the ground is level like the palm of a hand, without high or low places.

“Bhikkhus! On the four sides of the land of Uttarakuru are four Anavatapta ponds, each measuring one hundred yojanas in both length and breadth. The water in those ponds is settled and clear, without impurity.

Trenches and stairways made of the seven treasures surround them... up to innumerable species of birds raising mournful songs together. Their adornments are no different from those of the Madayena Pond. From those four great ponds flow rivers ten yojanas wide.

Their waters flow onward to the sea without rushing. Various flowers cover the water’s surface as it flows slowly and peacefully. Close along both riverbanks grow many trees, their branches soft and supple and their flowers and fruits abundant.

Soft grass grows upon the ground, bending toward the right. Its color resembles a peacock’s tail, its fragrance is like basika, and it is as soft as a celestial garment. That ground is soft: when one steps upon it, it sinks four inches; when one raises one’s foot, it returns to its former state.

The ground is level like the palm of a hand, without high or low places. Furthermore, that land has no ditches, ravines, streams, pits, thorns, or tree stumps, nor are there mosquitoes, gnats, snakes, centipedes, bees, scorpions, tigers, leopards, or ferocious beasts. The land consists entirely of jewels and contains no soil or sand.

Yin and yang are in harmonious balance, and the four seasons proceed agreeably. It is neither cold nor hot, and there are no afflictions or calamities. The ground is moist, and no dust or dirt rises from it.

It is as though the earth had been coated with oil, so that no dust flies up. Hundreds of varieties of plants and trees grow continually, without the bitter cold of winter or the scorching heat of summer. The trees flourish, and flowers and fruits are luxuriant.

Soft grass grows upon the ground, bending toward the right. Its color resembles a peacock’s feathers, its fragrance is like basika, and it is as soft as a celestial garment. The ground there is soft: when one steps upon it, it sinks four inches; when one raises one’s foot, it returns to its former state.

The ground is level like the palm of a hand, with neither high nor low places.”

“That realm always has naturally fragrant rice, which grows by itself without being sown or cultivated. It has no husks, is white like a flower, and, like the food of the Trayastrimsa Heaven, possesses every flavor. In that realm there are always naturally occurring pots and cauldrons.

A mani jewel called Blazing Light is placed beneath each cooking pot. When the rice is cooked, its light goes out; no firewood is needed, nor is human labor required. In that realm there is a tree called Bent Bow, whose dense leaves overlap one another in orderly layers, so that rain does not leak through.

Men and women dwell beneath that tree. There are also fragrant trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and naturally release various fragrances.

Some trees are sixty miles tall, others fifty or forty miles; the smallest are five miles tall. Flowers and fruits fill their branches, and when the fruits ripen, their skins split open by themselves and naturally diffuse fragrance.

“There are also Clothing Trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and pour forth various kinds of clothing. Some trees are sixty, fifty, or forty miles tall, and the smallest are five miles tall.

Flowers and fruits fill their branches, and they pour forth various kinds of clothing. There are also Adornment Trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and pour forth various bodily ornaments.

Some trees are sixty or fifty miles tall; flowers and fruits fill all their branches, and they pour forth every kind of bodily ornament. There are also Garland Trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and produce various garlands.

Some trees are sixty, fifty, or forty miles tall, and the smallest are five miles tall. Flowers and fruits likewise fill their branches, and they produce various garlands. There are also Utensil Trees seventy miles tall, with flowers and fruits filling their branches.

When their fruits ripen, the skins split open by themselves and produce various implements. Some trees are sixty, fifty, or forty miles tall, and the smallest are five miles tall. Flowers and fruits fill all their branches, and they produce various implements.

There are also Fruit Trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and produce various fruits. Some trees are sixty, fifty, or forty miles tall, and the smallest are five miles tall.

Flowers and fruits fill all their branches, and they produce various fruits. There are also Musical-Instrument Trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and produce various musical instruments.

Some trees are sixty, fifty, or forty miles tall, and the smallest are five miles tall. Flowers and fruits fill all their branches, and they produce various musical instruments.

“In that realm there is a pond called Goodly Sight, measuring one hundred yojanas across in both length and breadth. Its water is crystal clear and entirely free of impurities. The sides of the pond are constructed and paved with the seven precious substances. Around its four sides are seven tiers of railings, seven tiers of nets, and seven rows of trees. Countless kinds of birds sing together there, just as described before.

“To the north of the Goodly Sight Pond stands a tree called Amra. Its trunk measures seven miles in circumference, it is one hundred miles tall, and its branches and leaves spread fifty miles in each of the four directions. From the eastern side of the Goodly Sight Pond flows the River Good Path, one yojana wide.

Its waters flow slowly, without whirlpools, and many kinds of flowers cover its surface. Close along both banks, luxuriant trees grow, with soft and pliant boughs and branches laden with flowers and fruits. Soft grass grows upon the ground, curling toward the right; its color is like a peacock’s plumage, its fragrance like ba-su, and its softness like a heavenly robe.

The earth there is yielding: when a foot steps upon it, it sinks four inches, and when the foot is raised, the ground returns to its former state. The land is as level as the palm of a hand, without high or low places.

“Furthermore, there are jeweled boats upon that river. When the people dwelling there wish to enter the river to bathe and enjoy themselves, they remove their clothing and leave it on the bank. They board the boats and go out into midstream.

After sporting and delighting themselves, they return to the bank and put on whatever clothing they encounter. Those who come ashore first dress first, and those who come ashore later dress later; they do not seek their former clothing. Afterward, they go to the Fragrant Trees.

The trees bend down, and the people take various blended fragrances and anoint their bodies. They then go to the Clothing Trees. The trees bend down, and the people take various kinds of clothing and dress as they please.

Next, they go to the Adornment Trees. The trees bend down, and the people take various ornaments and adorn themselves. When they have finished, they go to the Garland Trees.

The trees bend down, and the people take various garlands and place them upon their heads. They then go to the Utensil Trees. The trees bend down, and the people take various precious implements.

After taking the precious implements, they proceed to the Fruit Trees. The trees bend down, and the people pick exquisite fruits. Some eat and swallow them, some hold them in their mouths, and some squeeze out the juice and drink it.

Next, they go to the Musical-Instrument Trees. The trees bend down, and the people take various musical instruments. Playing lutes and beating drums, they mingle their sublime voices with the music of the lutes as they proceed to the gardens, where they amuse themselves as they please for one day, two days, or as many as seven days.

Afterward, they depart again, having no fixed abode.

“From the southern side of the Goodly Sight Pond flows the River Wondrous Form. From its western side flows the River Wondrous Flavor. From its northern side flows the River Radiant Reflection; each is likewise as described above.

To the east of the Goodly Sight Pond is a garden called Goodly Sight, measuring one hundred yojanas across in both length and breadth. Around all four sides of the garden are seven tiers of railings, seven tiers of nets, and seven rows of trees, interwoven in many colors and fashioned from the seven precious substances. On the four sides of that garden are four great gates, surrounded by railings, all fashioned from the seven precious substances.

The garden is pure and clean, without thorns or brambles. The land is level, without ditches, channels, ravines, streams, pits, hollows, hills, or mounds. Nor are there mosquitoes, gnats, flies, bedbugs, lice, snakes, centipedes, bees, scorpions, tigers, leopards, or savage beasts.

The ground is composed entirely of precious substances and has no sand. Yin and yang are in proper balance, and the four seasons are harmonious. It is neither cold nor hot, and there are no calamities.

The earth is moist and free from dust, as though oil had been spread upon it; when people walk, no dust rises. Hundreds of kinds of grass always grow there, without winter’s bitter cold or summer’s oppressive heat. The trees flourish, and flowers and fruits fill their branches.

Soft grass grows upon the ground, curling toward the right; its color is like a peacock’s plumage, its fragrance like ba-su, and its softness like a heavenly robe. The earth is yielding: when a foot steps upon it, it sinks four inches, and when the foot is raised, the ground returns to its former state.

“That garden always produces naturally fragrant rice, without husks, white like a flower and possessing every flavor, like the rice of the Trayastrimsa Heaven. In that garden there are always naturally occurring pots and steamers. A mani jewel called Blazing Light is placed beneath each pot and steamer.

When the rice is cooked, its light goes out; no firewood is needed, nor is human labor required. In that garden there is a tree called Bent Bow, whose leaves overlap one another in orderly layers, so that rain does not leak through. The men and women dwell there.

There are also fragrant trees seventy miles tall, with flowers and fruits filling their branches. When their fruits ripen, the skins split open by themselves and produce various fragrances. Some trees are sixty, fifty, or forty miles tall, down to those five miles tall.

Flowers and fruits fill their branches, and they produce various fragrances... and so forth, up to the Utensil Trees, all likewise as described above.

“The people of that realm come to this garden to amuse and delight themselves for one day, two days... or as many as seven days. The Goodly Sight Garden has no guards; they wander and enjoy themselves as they please, and afterward depart again.

“To the south of the Goodly Sight Pond is a garden called Great Goodly Sight. To its west is a garden called Delight. To its north is a garden called Equal Flowers. They are likewise the same.”

“In that land, at midnight and toward the end of night, the Dragon King Anavatapta regularly, at the proper time, causes auspicious clouds to arise and spread throughout the world, and then sweet water rains down like milk being drawn from a cow. The water possesses eight qualities and moistens everything everywhere; it does not collect in pools, nor does the ground become muddy. It is like a garland maker sprinkling flowers with water so that they do not wither but remain moist and flourishing. At daybreak in that land, no clouds obscure the sky, which is perfectly clear. Cool, pure, gentle breezes rise from the sea and lightly touch the people, refreshing their entire bodies.

“That land is densely populated, and its people are prosperous. Whenever they need food, they place naturally fragrant rice into a steamer and set a flaming-radiance jewel beneath it. The rice cooks by itself, and the jewel’s light is naturally extinguished. People come and freely eat the rice. As long as a person eating has not risen, the rice is never exhausted; when that person rises, the rice is also gone. The rice is as pure as a white flower and possesses every flavor, like the rice in the Heaven of the Thirty-Three. Those who eat it suffer from no illnesses; they are full of strength, their complexions are fresh and joyful, and they never become emaciated.

“Moreover, in that land, all human bodies are alike and all appearances are the same, so that people cannot be distinguished from one another. They look youthful, like people about twenty years old in Jambudvipa. Their teeth are even, white, clean, and closely set without gaps.

Their hair is deep blue and free of dirt; it hangs down eight finger-widths and ends at the shoulders, being neither long nor short. When a man of that land gives rise to desire, he gazes intently at a woman and then walks away; the woman follows him into a garden. If the woman and that man are related as father and daughter, mother and son, or by some other bond of blood, and thus are not persons who should engage in sexual relations, the trees do not bend down to conceal them, and they separate of their own accord.

If they are not related as father and daughter, mother and son, or by any other blood relationship, and are proper partners for sexual relations, the trees bend down and cover their bodies. They enjoy pleasure as they wish for one day, two days... or as many as seven days, and only then do they cease. The woman becomes pregnant and gives birth after seven or eight days.

Whether she bears a son or a daughter, she carries the child to a crossroads at the head of a major thoroughfare, leaves it there, and departs. Travelers passing by extend a finger for the child to suck, and sweet milk flows from the finger, nourishing the child’s body. After seven days, the child is fully grown and equal in stature to an adult; males join the groups of men, and females join the groups of women.

“When people of that land reach the end of their lives, no one weeps or laments. They adorn the corpse, place it at a crossroads, leave it there, and depart. There is a species of bird called U-uy-thien-gia that grasps the corpse and carries it elsewhere.

“Furthermore, when people in that land defecate or urinate, the ground splits open; after they have finished, the ground closes again. The people of that land are not bound by craving and attachment, nor do they accumulate possessions. Their lifespans are fixed, and after death they are reborn in heaven. Why are the lifespans of the people in that land always fixed? In their previous lives, they cultivated the ten wholesome courses of action. When their bodies broke up and their lives ended, they were reborn in Uttarakuru, where their lifespan is one thousand years—neither more nor less. Therefore, the people of that land all have equal lifespans.

“Furthermore, those who kill living beings fall into evil destinies, while those who refrain from killing are reborn in wholesome destinies. Those who steal, engage in sexual misconduct, speak divisively, speak harshly, lie, engage in frivolous speech, are greedy, are envious, or hold wrong views all fall into evil destinies. Those who do not steal, do not engage in sexual misconduct, do not speak divisively, do not speak harshly, do not lie, do not engage in frivolous speech, are not greedy, are not envious, and do not hold wrong views are, when their bodies break up and their lives end, reborn in Uttarakuru, where their lifespan is one thousand years—neither more nor less.

Therefore, the people of that land have equal lifespans. Furthermore, those who are greedy and miserly and do not regularly give fall into evil destinies after death, whereas those whose hearts are open and free from stinginess and who regularly practice giving are reborn in wholesome realms. Some give to shramanas and brahmins, and also give to the poor, beggars, those afflicted with sores, and those in distress, providing them with clothing, food and drink, vehicles, garlands, fragrances, beds, and dwellings.

They also establish stupas and shrines and offer lamps and torches. When such people reach the end of their lives, they are reborn in Uttarakuru, where their lifespan is one thousand years—neither more nor less. Therefore, the people of that land have equal lifespans.

Why are the people of Uttarakuru said to be foremost? Although the people of that land do not formally undertake the ten wholesome courses of action, all their actions naturally accord with them; when their bodies break up and their lives end, they are reborn in a wholesome realm. Therefore, the people there are praised as the foremost people of Uttarakuru.

What is the meaning of Uttarakuru? Among the four continents, this land is the most excellent and supreme; therefore, it is called Uttarakuru.

CHAPTER 3: THE WHEEL-TURNING SACRED KING

The Buddha said to the bhikshus:

“In the world there is a Wheel-turning Sacred King who possesses the seven treasures and is endowed with four divine virtues.

“What are the seven treasures possessed by the Wheel-turning Sacred King? First, the treasure of the golden wheel; second, the treasure of the white elephant; third, the treasure of the blue horse; fourth, the treasure of the miraculous jewel; fifth, the treasure of the jewel woman; sixth, the treasure of the householder; and seventh, the treasure of the commander of the army.

“How does the Wheel-turning Sacred King come to possess the treasure of the golden wheel?

“When a Wheel-turning Sacred King appears in the continent of Jambudvipa, the consecrated king of the kshatriya lineage, on the fifteenth day when the moon is full, bathes in fragrant water, ascends the high palace, and enjoys himself with the palace women. Then the treasure of a celestial golden wheel suddenly appears before him. The wheel has a thousand spokes and shines with brilliant color.

It is made of celestial gold and fashioned by celestial artisans; it is not something that people of the world could make. The wheel is four zhang in diameter. Upon seeing the wheel, the Wheel-turning Sacred King thinks to himself: ‘I once heard the venerable elders and ancient worthies say: If a consecrated kshatriya king, on the fifteenth day when the moon is full, bathes in fragrant water, ascends and sits in the Dharma Hall, surrounded by palace women, and a golden wheel naturally appears before him—a wheel with a thousand spokes, shining with brilliant color, made of celestial gold and fashioned by celestial artisans, which people of the world could not make, and measuring four zhang in diameter—then he is called a Wheel-turning Sacred King.

Now this wheel has appeared. Could this not be that very sign? I shall now test this treasure of the wheel.’

“Then the Wheel-Turning King assembled the fourfold army, faced the precious golden wheel, bared his right shoulder, knelt with his right knee upon the ground, touched the golden wheel with his right hand, and said: ‘Turn toward the East in accordance with the Dharma, and do not deviate from the established course.’ The wheel immediately turned toward the East. The Wheel-Turning King then led the fourfold army after it.

Before the precious golden wheel were four deities who guided the way. Wherever the wheel stopped, the king halted his carriage there. At that time, when the kings of the smaller countries saw the Great King arrive, they came to him bearing golden bowls filled with silver grain and silver bowls filled with golden grain.

Bowing their heads, they addressed him: ‘Excellent, Great King! Here in the East, the land is fertile and delightful, abounding in precious treasures. The people are numerous, benevolent in heart, harmonious, filial, and loyal.

We humbly pray that the Holy King will remain here and govern us. We shall attend upon you closely and provide whatever you require.’ The Wheel-Turning King then said to the lesser kings: ‘Enough, enough, worthy ones! In acting thus, you have already made offerings to me.

But govern and instruct your people according to the true Dharma, without partiality, and do not permit unlawful conduct within your lands. Do not yourselves kill living beings, and exhort others not to kill living beings, steal, engage in sexual misconduct, speak divisively, speak harshly, utter falsehoods, indulge in frivolous speech, be greedy, be jealous, or hold wrong views. This is what is called my governance.’

“After hearing this instruction, the lesser kings followed the Great King as he made his circuit through the countries, reaching as far as the eastern seacoast.

“After that, he proceeded in turn toward the South, the West, and the North. Wherever the wheel rolled, the kings of those lands all offered up their territories, just as the lesser kings of the East had done.

“Throughout all the lands of this Jambudvipa—fertile, abundant, producing many precious treasures, with forests and pure waters—the wheel rolled everywhere. It established the boundaries and delineated the map: twelve yojanas from East to West and ten yojanas from South to North. During the night, the deities there constructed the fortified city.

The city had seven concentric walls, seven rows of railings, seven layers of nets, and seven rows of trees. All the adornments surrounding it were made of the seven precious substances. Even innumerable kinds of birds sang together in harmony.

When the city had been completed, the golden wheel appeared again within it and demarcated an area four yojanas from East to West and two yojanas from South to North. During the night, the deities there constructed a palace. The palace had seven concentric walls made of the seven precious substances.

Even innumerable kinds of birds sang together in harmony, as described above.

“When the palace had been completed, the precious golden wheel remained suspended in midair directly before it, utterly motionless. The Wheel-Turning King rejoiced and said: ‘This precious golden wheel is indeed an auspicious sign for me. I am now truly a Holy Wheel-Turning King.’

“This is the fulfillment of the golden wheel.

“How is the white elephant fulfilled? Early one morning, while the Holy Wheel-Turning King was seated in the main hall, a white elephant suddenly appeared before him of its own accord. Its hair was pure white, seven parts of its body were level, and it was capable of flying.

Its head was multicolored, and its six long, slender tusks were ornamented with pure gold. Upon seeing it, the king thought: ‘This elephant is intelligent. If properly trained, it can be ridden.’ He therefore had it trained and tested, and it mastered every skill.

The Wheel-Turning King then wished to test the elephant. Early one morning, he mounted it, departed from the city, and traveled around all four seas, returning by the midday meal. The Wheel-Turning King rejoiced and said: ‘This precious white elephant is indeed an auspicious sign for me.

I am now truly a Holy Wheel-Turning King.’

“This is the fulfillment of the precious elephant.

“How is the Wheel-Turning King’s blue horse fulfilled? Early one morning, while the Holy Wheel-Turning King was seated in the main hall, the precious horse suddenly appeared before him of its own accord. It was deep blue, with a red mane and tail. Upon seeing it, the king thought: ‘This horse is intelligent. If properly trained, it can be ridden.’ He therefore had it trained and tested, and it mastered every skill. The Wheel-Turning King then wished to test the horse. Early one morning, he mounted it, departed from the city, and traveled around all four seas, returning by the midday meal. The Wheel-Turning King rejoiced and said: ‘This precious blue horse is indeed an auspicious sign for me. I am now truly a Holy Wheel-Turning King.’

“This is the fulfillment of the blue horse.

“How is the precious spirit jewel fulfilled? Early one morning, while the Holy Wheel-Turning King was seated in the main hall, the spirit jewel suddenly appeared before him of its own accord. Its substance was transparent and flawless.

Upon seeing it, the king thought: ‘This jewel is truly marvelous. If it gives forth light, it can illuminate the inner palace.’ The Holy Wheel-Turning King then wished to test the jewel, so he assembled the fourfold army and placed the precious jewel atop a tall banner. In the darkness of night, he carried the banner out of the city.

The light of the jewel shone for a distance of one yojana. The people within the city all arose and began working, thinking that it was already daytime. The Wheel-Turning King then rejoiced and said: ‘This spirit jewel is indeed an auspicious sign for me.

I am now truly a Holy Wheel-Turning King.’

“This is the fulfillment of the precious spirit jewel.

“How is the precious queen fulfilled? At that time, the precious queen suddenly appeared of her own accord. Her bearing was serene and her features upright and beautiful.

She was neither tall nor short, neither stout nor slight, neither fair nor dark, neither hard nor soft. In winter her body was warm, and in summer her body was cool. From every pore of her body emanated the fragrance of sandalwood, and from her mouth came the fragrance of utpala flowers.

Her speech was gentle, her movements composed. She rose before the king but sat down after him, never transgressing proper decorum. After seeing her, the Holy Wheel-Turning King’s mind was neither infatuated nor filled with the slightest fantasy, much less did he approach her intimately.

Upon seeing her, the Wheel-Turning King rejoiced and said: ‘This precious queen is indeed an auspicious sign for me. I am now truly a Holy Wheel-Turning King.’

“This is the fulfillment of the precious queen.

“How is the precious householder fulfilled? At that time, a male householder suddenly appeared of his own accord, possessing natural treasuries and immeasurable wealth. Through the merit accumulated in a previous life, the householder had eyes capable of seeing through the earth into the mines and hidden deposits beneath the ground, and he knew clearly whether each had an owner or was ownerless. If a treasury had an owner, he could safeguard it on that person’s behalf. If a treasury had no owner, he would extract it for the king’s use. Then the precious householder went before the king and reported: ‘Great King, whatever provisions you require, please do not be concerned. I myself can provide them.’

“At that time, the wheel-turning sage king, wishing to test the householder treasure, ordered a boat to be prepared for an excursion on the water and said to the householder: ‘I require precious gold objects. Bring them to me quickly.’ The householder treasure replied: ‘Great King, please wait a moment; we must first go ashore.’ The king urged him again: ‘I need them now. Bring them to me at once.’ When the householder treasure received this stern command from the king, he knelt down in the boat and thrust his right hand into the water.

When he withdrew his hand, a precious vessel rose from the water along with it, just as a worm climbs a tree. So too was it with that householder treasure: when he raised his hand out of the water, precious vessels followed it upward until they filled the entire boat. He then said to the king: ‘A moment ago, the king required precious objects for his use.

How many does he require?’ The wheel-turning sage king then said to the householder: ‘Enough, enough! I have no need of anything. I merely wished to test you.

By doing this, you have now made an offering to me.’ Hearing the king say this, the householder returned the precious objects to the water. The wheel-turning sage king then joyfully declared: ‘This householder treasure is truly an auspicious sign for me. I am indeed now a wheel-turning sage king.’

“Such is the accomplishment of the householder treasure.

“How is the commander treasure accomplished? At that time, the commander treasure suddenly appeared. He possessed strategic wisdom, heroic courage, brilliant tactics, and decisiveness.

He went directly to the king and said: ‘Great King, wherever a campaign is required, please do not be concerned. I am able to undertake it.’ The wheel-turning sage king, wishing to test the commander treasure, assembled the four divisions of the army and said: ‘You shall now direct the troops. Those not yet assembled, assemble them.

Those already assembled, dismiss them. Those not yet arrayed, array them. Those already arrayed, release them from formation.

Those not yet marching, make them march. Those already marching, make them halt.’ After hearing the king’s words, the commander treasure directed the four divisions of the army: those not yet assembled, he assembled; those already assembled, he dismissed; those not yet arrayed, he arrayed; those already arrayed, he released from formation; those not yet marching, he made march; and those already marching, he made halt.

The wheel-turning sage king then joyfully declared: ‘This commander treasure is truly an auspicious sign for me. I am indeed now a wheel-turning sage king.’

“Such is the accomplishment of the commander treasure.

“What are the four divine virtues? First, his longevity is unsurpassed, and he does not die prematurely. Second, his physical strength is unsurpassed, and he suffers no illness. Third, the dignity and beauty of his countenance are unsurpassed. Fourth, his wealth is unsurpassed, and his treasuries are filled with jewels.

“Thus the wheel-turning sage king possesses the seven treasures and the four divine virtues.

“Once, a very long time afterward, the wheel-turning sage king ordered his royal carriage prepared for an excursion in the rear garden. He said to the charioteer: ‘Drive the carriage skillfully. I wish to observe clearly whether the people throughout the realm live in peace and happiness and are free from calamity.’

“At that time, the people of the realm stood along the roads and said to the charioteer: ‘Please drive the carriage more slowly. We wish to behold clearly the majestic countenance of the sage king.’

“The wheel-turning sage king loved and cared for the people as a father loves his children. The people of the realm revered the king as children look up to their father. Whatever precious things they possessed, they brought as tribute to the king, saying: ‘We pray that Your Majesty will graciously accept these and use them as you wish.’ The king then replied: ‘Enough, good people! I myself possess sufficient wealth and treasure. You should enjoy what belongs to you.’

“When the wheel-turning sage king ruled this Jambudvipa, the land was level and even, without thorns, pits, hollows, or mounds. There were no mosquitoes, gnats, flies, bees, scorpions, snakes, centipedes, venomous creatures, rocks, sand, gravel, or pebbles; all had vanished. Gold, silver, jewels, and precious stones appeared upon the surface of the earth.

The four seasons were harmonious, being neither hot nor cold. The earth was soft and free from dust and grime, like ground anointed with oil—clean, smooth, and without impurity. When the wheel-turning sage king ruled the world, the land was likewise.

Pure streams sprang forth from the earth and never ran dry, nourishing soft grasses that remained verdant even in winter. Trees grew luxuriantly, laden with flowers and fruit. The earth produced soft grass, colored like the feathers of a peacock’s tail, fragrant as the ba-shi flower, and as soft as celestial silk.

When one placed a foot upon the earth, the ground sank four inches. When the foot was raised, the ground returned to its former state, leaving no hollow. A kind of rice grew naturally, without husks and endowed with every flavor.

At that time, there were fragrant trees laden with flowers and fruit. When their fruit ripened, it split open naturally and released a natural fragrance of surpassing sweetness. There were also cloth trees laden with flowers and fruit.

When their fruit ripened, its skin split open naturally and produced various kinds of cloth. There were also ornament trees laden with flowers and fruit. When their fruit ripened, its skin split open naturally and produced various kinds of ornaments.

There were also garland trees laden with flowers and fruit. When their fruit ripened, its skin split open naturally and produced various kinds of garlands. There were also utensil trees laden with flowers and fruit.

When their fruit ripened, its skin split open naturally and produced various kinds of utensils. There were also musical-instrument trees laden with flowers and fruit. When their fruit ripened, its skin split open naturally and produced various kinds of musical instruments.

“When the wheel-turning sage king ruled the world, the dragon king Anavatapta caused immense, dense clouds to arise during the middle and latter watches of the night and spread throughout the entire world, pouring down heavy rain. For as long as it takes to milk a cow, rainwater endowed with eight qualities fell and moistened every place. No water accumulated upon the ground, nor did mud form; instead, the earth was thoroughly permeated and moistened, causing all kinds of grasses and trees to flourish. It was like a barber sprinkling water upon a garland, making the flowers fresh and vivid and preventing them from withering. The timely rains that permeated the earth were just so.

“Furthermore, at that time, during the middle and latter watches of the night, the sky was bright and clear, pure and entirely free of clouds. A cool breeze arose from the sea, pure, refreshing, and gentle; when it touched the body, it brought ease and delight.

“When the sage king ruled, throughout this Jambudvipa the five grains were abundant, the population was numerous, wealth and treasure were plentiful, and nothing was lacking.

“At that time, the wheel-turning sage king governed the realm according to the true Dharma, without flattery or deceit, and cultivated the ten wholesome courses of action. The people likewise cultivated right view and fully observed the ten wholesome courses of action.”

“A long, very long time afterward, the king was stricken with a grave illness and passed away. It was as though a man, on account of his enjoyment, had eaten somewhat too much, so that his body became slightly indisposed; thus did the king pass away and was reborn in a heavenly realm. At that time, the woman-treasure, the householder-treasure, the commander-treasure, and the people of the realm played music and performed the king’s funeral rites.

Then the woman-treasure, the householder-treasure, the commander-treasure, and the people of the realm bathed the king’s body with fragrant water and wrapped it in five hundred pieces of fine cotton cloth, layer upon layer. They then carried the king’s body and placed it in a golden coffin, poured fragrant oil over it, and enclosed it within an iron outer coffin, which was in turn encased in a wooden outer coffin and covered with cloth.

They piled up fragrant wood and covered it with many layers of cloth. Afterward, they cremated the body. At a crossroads they erected a stupa made of the seven precious substances, one yojana in both length and breadth, adorned with intermingled colors fashioned from the seven precious substances.

On each of the stupa’s four sides was a gate, surrounded by railings made of the seven precious substances. The open ground surrounding the stupa on its four sides measured five yojanas in both length and breadth. Seven concentric walls enclosed the garden, together with seven tiers of railings, seven tiers of nets, and seven rows of trees.

A wall of gold had gates of silver; a wall of silver had gates of gold. A wall of lapis lazuli had gates of crystal; a wall of crystal had gates of lapis lazuli. A wall of red pearl had gates of agate; a wall of agate had gates of red pearl.

A wall of giant clam shell had gates made of the other precious substances.

“As for the railings, those with crossbars of gold had upright posts of silver, and those with crossbars of silver had upright posts of gold. Those with crossbars of crystal had upright posts of lapis lazuli, and those with crossbars of lapis lazuli had upright posts of crystal. Those with crossbars of red pearl had upright posts of agate, and those with crossbars of agate had upright posts of red pearl. Those with crossbars of giant clam shell had upright posts made of the other precious substances.

“Beneath the nets of gold hung bells of silver, and beneath the nets of silver hung bells of gold. Beneath the nets of lapis lazuli hung bells of crystal, and beneath the nets of crystal hung bells of lapis lazuli. Beneath the nets of red pearl hung bells of agate, and beneath the nets of agate hung bells of red pearl. Beneath the nets of giant clam shell hung bells made of the other precious substances.

“Trees of gold had leaves, flowers, and fruits of silver. Trees of silver had leaves, flowers, and fruits of gold. Trees of lapis lazuli had flowers and leaves of crystal, and trees of crystal had flowers and leaves of lapis lazuli. Trees of red pearl had flowers and leaves of agate, and trees of agate had flowers and leaves of red pearl. Trees of giant clam shell had flowers and leaves made of the other precious substances.

“The garden’s four enclosing walls each had a gate surrounded by railings. Upon the walls stood pavilions and precious terraces. On all four sides of the walls were groves, streams, and bathing ponds in which many different kinds of flowers grew.

The trees were dense and luxuriant, laden with flowers and fruits, and every kind of fragrance filled the air. Many species of rare birds sang plaintive melodies. When the stupa had been completed, the woman-treasure, the householder-treasure, the commander-treasure, and all the people of the realm came to make offerings to it.

They gave alms to the poor and distressed: those who needed food were given food, and those who needed clothing were given clothing. Elephants, horses, carriages, and all other necessities were supplied, each being given whatever they desired.

“Such were the majestic spiritual power and meritorious virtues of the holy wheel-turning king, and such were the events of his life.”