佛說立世阿毘曇論

CHAPTER FIVE: THE ELEPHANT KING LÂU-XÀ-KỲ-LỢI

Mount Châu-La-Ca-La is one and a half già-phù-đa high and equally wide, and the space between is likewise. Mount Ha-Ca-La is three già-phù-đa high and equally wide, and the space between is likewise. Mount Cù-Ha-Na is one and a half yojanas high, and its width and the space between are likewise. Mount Tu-La Bà-Ha is three yojanas high, and its width and the space between are likewise. Mount Kê-La-Bà is six yojanas high, and its width and the space between are likewise. Mount Càn-Đà-Ma-Đà is twelve yojanas high, and its width and the space between are likewise. Mount Tu-Bàn-Na-Bàn-Bà is twenty-four yojanas high, and its width and the space between are likewise.

In autumn, when the moon is full and the sky is clear and rainless, Mount Tu-Bàn-Na-Bàn-Bà emits an exceedingly brilliant light. There are also people who live near the Snow Mountains. In the fourth month, when the moon rises across the sky, they hold a gathering on the open ground and call one another to come and gaze into the heavens. Reaching the summit of Mount Ma-Ha-Ca-La, they look northward and see from afar that mountain shining brilliantly. Thereupon they say to one another, “This is Mount Sumeru; now I have seen it in the heavens.”

On the northern side of Mount Tu-Bàn-Na-Bàn-Bà is a most excellent place. There is also a great lake named Mạn-Đà-Cơ-Ni, fifty yojanas long and ten yojanas wide. Its water is cool and pure, sweet, light, and gentle, and it is filled with lotus stalks and roots. The bottom and banks of the lake are paved with bricks made of four precious substances: silver, gold, crystal, and beryl. Ramparts are built around the lake, with silver on the outermost side and the others encircling it in succession. Where the water is clearest, it takes on the colors of the precious substances.

On the four sides of this lake are four stairways leading down to the bottom of the water, all fashioned from the four precious substances. The southeastern corner extends directly to a mountain. In that mountain is a cavern named Nan-Đà, fifty yojanas long and ten yojanas wide.

The entire cavern is of smooth and lovely beryl, naturally engraved and painted with various distinct forms. The colors of its precious substances resemble those within a palace or upon an embroidered northern tapestry: human beings, animals, grasses, and trees are all depicted in complete detail. The appearance of this cavern is likewise.

Just as precious earrings adorn a person’s ears, so too is this place adorned. All its beryl is smooth and lovely and displays many precious colors. When stepped upon, it immediately sinks beneath the foot, and when the foot is raised, it returns to its former state.

Just as a heap of exquisite brocade and tūla cotton is soft, so too is the ground there. The Nan-Đà Cavern sinks when trodden upon and rises again when the foot is lifted. Within it are many palaces and halls: some buildings are made of gold, others of silver, and still others of beryl or crystal; some are composed of all four precious substances.

All these palaces and halls are dwelling places of the elephant king.

Between the cavern and the lake is a most excellent place where there stands a great Cù-Đề tree named Thiện Lập. Its roots, trunk, branches, and boughs are all complete, and its form is lovely. Its dense foliage forms a canopy; its leaves remain for a long time without falling, and neither rain nor wind can penetrate it. Like the exquisitely fashioned floral ornaments and jeweled earrings of the world, and like parasols layered one above another, so too is the form of this tree. It is one yojana high, and its flowering branches, resembling supporting pillars and numbering as many as eight thousand, all enter the earth below; therefore it is called Thiện Lập.

At the southwestern corner of the lake is a supremely excellent place where there stands a great Bà-La tree named Thiện Kiến. Its roots, branches, canopy, and boughs are all complete, and its form is lovely. Its dense foliage forms a canopy; its leaves remain for a long time without falling, and neither rain nor wind can penetrate it.

Like the exquisitely fashioned floral ornaments and jeweled earrings of the world, and like parasols layered one above another, so too is the form of that tree. It is one yojana high. Its lower trunk is thick and straight, and branches and leaves appear only at a height of half a yojana.

The dimensions of this tree’s trunk are five fathoms in diameter and fifteen fathoms in circumference. Its branches extend in the four directions, each for half a yojana. Outside this tree is also a forest of Bà-La trees, arranged by height in seven concentric rings.

Their branches and leaves overlap, and from the outside they appear as one. The innermost ring has a circumference of thirteen fathoms; in succession, each ring decreases by one fathom, and the outermost ring is seven fathoms. The trees of the inner ring are the tallest, and those in each successive ring outward are lower.

The forms of these trees, with their roots, trunks, branches, and boughs, are complete. Their shapes are lovely, and their dense foliage forms a canopy. Their leaves remain for a long time without falling, and neither wind nor rain can penetrate them.

Like the exquisitely fashioned floral ornaments and jeweled earrings of the world, and like parasols of varying heights layered one above another, so too are the forms of these trees.

When withered leaves and dry branches fall, the trees are so completely covered that they descend along the canopy and drop outside the forest. On the four sides outside that forest are openings resembling the doors of a house. The ground beneath the trees is spread with golden sand and sprinkled with fragrant water. Choice incense is burned, various flowers are scattered, and precious garments are hung there. Beneath the trees, Bà-La flowers and various other flowers cover the ground. It is exceedingly lovely and delightful.

This is the dwelling place of the elephant king Lâu-Xà-Kỳ-Lợi. The elephant’s body is pure white, seven of his limbs rest upon the ground, and he possesses six tusks. He can transform himself at will, possesses great supernatural powers, and has great majestic virtue. There are eight thousand elephants of each kind: the first are White Trì Elephants; the next are White Tự Elephants; the third are Yellow Trì Elephants; the fourth are Yellow Tự Elephants; the fifth are Red Trì Elephants; the sixth are Red Tự Elephants; the seventh are Blue Trì Elephants; and the eighth are Blue Tự Elephants. In addition, the Black Trì and Black Tự Elephants are not included in this fixed number.

Thus, when the elephant king wishes to go to Lake Mạn-Đà-Cơ-Ni to bathe, the black elephants outside assemble together to guard the road leading to the bathing place. Once they have secured it, the elephant king proceeds to the lake surrounded by the herd. The White Tự Elephants encircle the elephant king and enter the lake to bathe him. Taking water from the lake, they scrub the king’s body, washing his face, his ears, and every part of his body in the same manner.

While the elephant king bathes, these elephants gather various flowers and make garlands to offer to the king. They also fashion earrings, necklaces, and many other kinds of ornaments with which to adorn the king’s body.

When the bathing is finished, he emerges from the lake and goes beneath the Nặc-Cù-Đề tree to dry his body. In the past, a hunter shot and killed the elephant king at this place. In connection with this, the Bodhisattva Jātaka Sūtra will be explained here at length.

At that time, the herds of elephants, in the order of their colors, all enter the lake to bathe. When they have finished bathing, they go beneath the tree and surround the elephant king. The black elephants enter the lake last.

They select lotus roots, scrape and wash them clean, and return beneath the tree. A Black Elephant passes them to a Black Tự Elephant; the Black Tự Elephant passes them to a Blue Trì Elephant; the Blue Trì Elephant passes them to a Blue Tồn Elephant; the Blue Tồn Elephant passes them to a Red Trì Elephant; the Red Trì Elephant passes them to a Red Tự Elephant; the Red Tự Elephant passes them to a Yellow Trì Elephant; the Yellow Trì Elephant passes them to a Yellow Tự Elephant; the Yellow Tự Elephant passes them to a White Trì Elephant; the White Trì Elephant passes them to a White Tự Elephant; and the White Tự Elephant passes them to the Great Elephant King for him to eat.

After the Elephant King has eaten, he takes the remaining lotus roots and distributes them back through the herd in reverse order, excluding only the black elephants. If there is not enough food, he again sends the black elephants to the lake to gather more until all have sufficient. These black elephants eat only within the lake.

When these various elephants eat these lotus roots, the food becomes the seven constituents of their bodies. If they eat grasses, trees, or various kinds of leaves, it becomes feces and urine. Whenever these elephants discharge feces and urine, they all do so in the same manner as the black elephants, after the food has been eliminated.

In the fourth month, this white elephant king dwells in the Nanda Cave; during the eight months of winter and spring, he dwells beneath the lordly Bhallataka tree called Beautiful to Behold. Furthermore, the Elephant King also regularly dwells in the Nanda Cave. During the day, he moves to dwell beneath the lordly Bhallataka tree called Beautiful to Behold; after bathing and eating, he stays beneath the Nyagrodha tree. How is this known?

Long ago, the pure-living, greatly wise Sariputra suffered from an illness caused by wind. The physician said, “Venerable One, lotus root can cure this illness.” At that time, the pure-living Maudgalyayana, who possessed supernormal powers, had previously seen those lotus roots. The Venerable One then said, “I shall go and bring back those lotus roots.” Thus Maudgalyayana used his supernormal powers to travel to the edge of the Golden Mountain.

He thought: “This elephant king possesses great supernormal powers and great majestic virtue, and his mind is proud. I shall therefore surely cause him to become afraid.” He then transformed himself into an elephant of towering height and immense length. Maudgalyayana’s transformed elephant body was twice the size of that elephant king.

He also conjured a retinue of elephants whose bodies and number of heads were likewise twice as great. Completely surrounded by them, he descended from the sky directly before that elephant king.

When the elephant king saw this, fear arose in his mind and the hairs on his body stood on end. He thought: “Another elephant king has come here from elsewhere. His supernormal powers, majestic virtue, bodily form, and number of heads all surpass mine. He will now contend with me and seize this dwelling place.”

The pure-living Mahamaudgalyayana knew that the elephant king had become afraid upon seeing this extraordinary manifestation. He therefore relinquished the transformations displayed through his supernormal powers and sat cross-legged in another place. When the white elephant king saw this, he thought: “This is not another elephant king; it is a great bhiksu.”

The Elephant King then transformed himself into a celestial youth. His hands and arms were adorned with celestial gold and silver, and his body was adorned with celestial earrings, precious jewels, and vaidurya.

At that time, as Maudgalyayana sat composed in mindfulness, the celestial youth silently joined his palms, prostrated with his five limbs touching the ground, and reverently paid homage to the Venerable One.

Maudgalyayana then said to the Elephant King, “Elder Elephant King, your supernormal powers and majestic virtue are difficult to equal.” The Elephant King replied, “Venerable One, I am an animal. What spiritual power or majestic virtue could I possess? What has brought the noble teacher here?”

Maudgalyayana replied, “I wish to obtain these lotus roots.”

The Elephant King immediately commanded a black elephant, “Go and fetch the wish-fulfilling lotus roots for the Venerable One.” The black elephant then entered the pond, gathered the lotus roots, and washed them clean. He had another elephant carry them upon its back and follow Mahamaudgalyayana as he flew away through the sky.

When Maudgalyayana arrived, the bhiksus received these lotus roots. From ancient times until the present, that place has been called the Caitya of the Elephant’s Descent. It has also been called the Caitya of Sending the Lotus Roots and the Caitya of Receiving the Lotus Roots.

After the Venerable Sariputra ate these lotus roots, his illness immediately disappeared. From the time Sariputra recovered until he entered nirvana, his body suffered no painful illness. All the bhiksus also ate these lotus roots. Such lotus roots were lovely in appearance, with rich, sweet sap. They were neither pungent nor bitter, but were like refined honey. Whether square, round, long, or short, each measured one chi in height and breadth. Every type possessed all these qualities. Other bhiksus traveled by supernormal power to the vicinity of that Golden Mountain, saw these things, and returned here to recount them.

The Blessed One then related these causes and conditions to the bhiksus; therefore, such matters are known.

CHAPTER SIX: THE FOUR CONTINENTS

At that time, the Buddha said, “There are four continents: first, Jambudvipa; second, Western Godaniya; third, Eastern Purvavideha; and fourth, Northern Uttarakuru.” The bhiksus then addressed the Buddha, saying, “Blessed One, how large is the land of Jambudvipa?”

The Buddha told the bhiksus, “Jambudvipa is vast. Its eastern side is two thousand yojanas long, and its western and northern sides are likewise each two thousand yojanas long. Its southern side is only three yojanas long. Its circumference is six thousand and three yojanas, and its shape resembles a cart. The faces of all beings born in this land likewise resemble the shape of the land. Jambudvipa has rivers and mountains, and countries lie in the regions between them.”

The bhiksus then asked the Buddha, “How large is Western Godaniya, and what is its shape?”

The Buddha told the bhiksus, “Western Godaniya is vast, measuring two thousand three hundred thirty-three and one-third yojanas across. Its circumference is seven thousand yojanas. Its shape is perfectly round. It has no mountains but does have rivers, and countries are established in the regions along those rivers. The people are prosperous and joyful, there are no thieves or bandits, and all are virtuous and good, filling the land.”

The bhiksus again addressed the Buddha, saying, “Blessed One, how large is the land of Eastern Purvavideha?”

The Buddha told the bhiksus, “Eastern Purvavideha is vast, measuring two thousand three hundred thirty-three and one-third yojanas across. Its circumference is seven thousand yojanas. The land is perfectly round, like the full moon. It has many mountains but only one river, and countries are established in the regions along this river. The people are prosperous and joyful, there are no thieves or bandits, and most are virtuous and good, filling the land. All the mountains consist of gold and precious substances, while farming implements and other objects are all made of genuine gold. That single river is named Saja, and its banks and shores are all lovely. The pure-living Pindola established a sangharama beside the riverbank. How are such matters known?

“Long ago, in the country of Varanasi, there were a bhiksu and a sramanera who both possessed supernormal powers. They traveled from Varanasi to Eastern Videha. Upon descending there, the sramanera took a stone for sharpening needles and then brought that stone back to Varanasi. He placed it inside the monastery, and that very night it emitted a great radiance.

“The bhiksu then asked the sramanera, ‘Did you bring that object back here?’

“‘Venerable One, I brought that stone back here because I wished to use it for sharpening knives, needles, and other implements.’

“The bhiksu immediately told the sramanera, ‘Take that stone back to the other country.’

“Following the bhiksu’s instruction, the sramanera lifted the stone and cast it into the river in the country of Varanasi. The river then emitted a great radiance, and all the turtles, fish, and other creatures living in the water became visible everywhere. The people of the country vied with one another to come and see. They filled all the roads, river landings, gates, and doorways, and all believed that a naga was displaying great supernormal powers.

“Early the next morning, the bhiksu and the sramanera took their bowls and entered the city to seek alms. They saw immeasurable, countless multitudes gathered beside the river. The city gates were congested, making passage difficult. The bhiksu then asked the sramanera, ‘Where did you put that stone earlier?’

“The sramanera replied, ‘Venerable One, I took the stone and dropped it into a deep part of the river.’

“The bhiksu said to the sramanera, ‘Take this stone back to its original place.’

“The sramanera immediately obeyed. Before the onlookers, he entered the deep river water without wetting either his body or his robes. He then soared into the sky and flew away like a bird, returning the stone to its original place. At that time, immeasurably many bhiksus traveled throughout that country, and they all gave the same account. The Blessed One then related these causes and conditions to the bhiksus; therefore, these matters are known.”

The bhiksus then addressed the Buddha, saying, “Blessed One, is the country of Northern Uttarakuru vast?”

The Buddha told the bhiksus, “Northern Uttarakuru is vast. Its eastern boundary is two thousand yojanas long, its western boundary is two thousand yojanas long, and its southern and northern boundaries are the same. The circumference of its four sides is eight thousand yojanas. It is encircled by Golden Mountains; its ground is made of pure gold and constantly shines both day and night.

“The land of Uttarakuru possesses four virtues: first, it is level; second, it is tranquil; third, it is pure; and fourth, it is free of thorns.”

“Level” means that in that land there are no pits or ravines, nor do people dwell in caves; there are neither high nor low places, nor slippery mud. Therefore, it is called level.

“Peaceful” means that in that land there are no lions, tigers, leopards, bears, venomous snakes, bees, or scorpions capable of harming people. Therefore, it is called peaceful.

“Pure” means that in that land there are no human corpses, snake carcasses, dog carcasses, or other impure things. When the inhabitants defecate or urinate, the earth splits open to receive it and, after receiving it, closes again. Therefore, it is called pure.

“Without thorns” means that in that land there are no thorny trees and no foul-smelling trees. Therefore, it is called without thorns.

In that land there is a kind of grass called Xa-Tì. It is greenish-brown in color and exceedingly lovely in appearance, like the color of a peacock’s neck. It is as soft to the touch as a Ca-chân-lân robe. A Ca-chân-lân robe cannot be stained; it is cool in summer and warm in winter. It is also like an A-thời-na robe, which does not burn when set on fire; touching this grass is likewise so. This Xa-Tì grass covers the entire surface of the earth. Throughout the four seasons it never sheds and leaves the ground bare, and it grows to a height of only four finger-widths.

The rivers in that land possess water endowed with eight virtues. Their banks and beds are covered with golden sand. The river water flows perpetually, neither increasing nor decreasing, and the golden embankments are firm and never collapse. Thus spoke the Buddha.

At that time, the Buddha told the bhikshus: “Ca-lâu-la birds dwell throughout the four continents. Between the two continents of Eastern Phất-Bà-Đề and Diêm-Phù-Đề lies a Ca-Lâu-La Continent; between the two continents of Southern Diêm-Phù-Đề and Western Cù-Da-Ni lies a Ca-Lâu-La Continent; between the two continents of Western Cù-Da-Ni and Uất-Đan-Việt lies a Ca-Lâu-La Continent; and between the two continents of Northern Uất-Đan-Việt and Eastern Phất-Tì-Đề lies a Ca-Lâu-La Continent. Each of these Bird Continents is one thousand yojanas in circumference and circular in shape. All are densely covered with trees, and the Ca-Lâu-La birds dwell within their forests.

“Outside the continents, beneath the waters, are the dwelling places of dragons. The dragons living there are like provisions of food and drink stored for those birds; whenever the birds are hungry, they seize them. There are four kinds of Ca-Lâu-La birds: first, those born by transformation; second, those born from moisture; third, those born from eggs; and fourth, those born from wombs. All dragons likewise have these four kinds of birth. A transformation-born Ca-Lâu-La can eat all four kinds of dragons. A moisture-born Ca-Lâu-La, with the exception of transformation-born dragons, can eat the other three kinds. An egg-born Ca-Lâu-La eats the latter two kinds of dragons. A womb-born Ca-Lâu-La eats only the last kind.

“When such a bird feeds, it beats the water with its two wings, parting the water for fifty yojanas. It then seizes a dragon, returns to its tree, and eats it. The remains left by the birds resemble bones scattered all over the ground; therefore, the four continents are constantly filled with a foul odor.

“Between the two continents of Eastern Phất-Tì-Đề and Southern Diêm-Phù-Đề, on the continent where the Ca-Lâu-La birds dwell, there is a tree named Khúc Thâm Phù Lưu. Its roots, trunk, branches, and twigs are all fully developed, and its appearance is lovely. Its dense foliage forms a closed canopy and does not fall away even after a long time; neither wind nor rain can penetrate it.

Just as the exquisite jeweled garlands and earrings of the world are ornaments, and just as canopies overlap one another in successive layers, so too is the appearance of this tree exceedingly lovely. It is one hundred yojanas high, with a massive, straight trunk. Its canopy begins at a height of fifty yojanas, and the canopy extends in all four directions with a diameter of one hundred yojanas.

At the base, the trunk has a diameter of five yojanas and a circumference of fifty yojanas. The king of the Ca-Lâu-La birds, named Bì-Na-Để-Da, dwells in this tree.

“The great Dragon King named Ma-Na-Tư, whenever he wished to sport with the king of the birds, would rise up and reveal himself. The king of the birds would then seize this dragon and place him upon a branch of the tree. But that dragon king was by nature immense and could transform himself so that his body became longer. Thus, when the king of the birds seized the dragon and returned to the tree, the dragon’s body lengthened accordingly. Because the dragon was so heavy, the tree bent beneath his weight.

“At that time, when the king of the birds realized what was happening, he released the dragon and thought: ‘This dragon Ma-Na-Tư has damaged my dwelling place.’ The bird king Bì-Na-Để-Da then felt regret. Withdrawing to one place, he brooded sorrowfully: ‘This Ma-Na-Tư is even stronger than I am.’

“At that moment, the dragon Ma-Na-Tư transformed himself into a celestial youth. He adorned his hands and arms with celestial gold and jewels, wore celestial earrings, and decorated his body with necklaces of precious gems. He approached the king of the birds and said: ‘Good friend! What has caused you such grief and distress that you remain alone and silent, your mind troubled?’ The king of the birds replied: ‘I am now distressed because the dragon Ma-Na-Tư has damaged my dwelling place.’ The youth replied: ‘Good friend! Do you still seize dragons for food? When your dwelling is damaged, you are distressed; how much more must the dragons suffer when they lose their kin? If you continue to seize dragons, your dwelling place will certainly not endure.’

“Thus, the two kings—the dragon king and the bird king—made a vow together to remain friends forever.

“Because of this cause and condition, that tree is called Khúc Thâm Phù Lưu.

“These four continents and the four Bird Continents possess the largest expanses of land. Therefore, it is now said that each of those continents is surrounded by eight continents: Ox Continent, Goat Continent, Child Continent, Spirit Continent, Monkey Continent, Elephant Continent, and Woman Continent. The remaining seven continents are likewise so.

“This meaning was spoken by the Buddha, the Blessed One; thus have I heard.

CHAPTER SEVEN: MEASUREMENTS

At that time, the Buddha told the bhikshu Phú-Lâu-Na: “The earth of this world is round in shape, like a copper lamp tray or a potter’s wheel. The earth of this world is likewise so.

“Just as the rim of a copper lamp tray rises along its outer edge, so too does the Iron Encircling Mountain. Just as the center of a copper lamp tray rises high, so too, at the center of this world, stands Mount Sumeru, king of mountains. This Mount Sumeru is composed of the seven precious substances and is lovely in form and color.

Its four sides are upright and even, as though a skilled craftsman had used a square to fashion a perfectly regular quadrangular pillar. Mount Sumeru is likewise so. One half is submerged eighty thousand yojanas beneath the water, and the half rising above the water is also eighty thousand yojanas high.

Each of the mountain’s four sides measures eighty thousand yojanas, and its circumference is three hundred twenty thousand yojanas. The innermost great sea is called the Sumeru Sea. It is eighty thousand yojanas deep and forty thousand yojanas wide.

Each side is one hundred sixty thousand yojanas long, and its circumference is six hundred forty thousand yojanas.

“Beyond this sea stands a mountain named Do-Càn-Đà. This mountain extends forty thousand yojanas beneath the water and rises the same distance above the water; its width is likewise the same. Each side of this mountain is two hundred twenty thousand yojanas long, and its circumference is nine hundred sixty thousand yojanas.

“The sea beyond this mountain is also called Do-Càn-Đà. It is forty thousand yojanas deep and equally wide. Each side is three hundred twenty thousand yojanas long, and its circumference is one million two hundred eighty thousand yojanas.

“Beyond this sea stands another mountain named Y-Sa-Đà. It extends twenty thousand yojanas beneath the water, rises the same distance above it, and is equally wide. Each side is three hundred sixty thousand yojanas long, and its circumference is one million four hundred forty thousand yojanas.

“Beyond this mountain lies another sea, also called Y-Sa-Đà. It is twenty thousand yojanas deep and equally wide. Each side is four hundred thousand yojanas long, and its circumference is one million six hundred forty thousand yojanas.

“Beyond this sea stands another mountain named Ha-La-Trí. It extends ten thousand yojanas beneath the water, rises the same distance above it, and is equally wide. Each side is four hundred forty thousand yojanas long, and its circumference is one million seven hundred sixty thousand yojanas.

“Beyond this mountain lies a sea, also called Ha-La-Trí. It is ten thousand yojanas deep and equally wide. Each side is four hundred sixty thousand yojanas long, and its circumference is one million eight hundred forty thousand yojanas.

“Beyond this sea stands another mountain named Tu-Đằng-Bà. It extends five thousand yojanas beneath the water, rises the same distance above it, and is equally wide. Each side is four hundred seventy thousand yojanas long, and its circumference is one million eight hundred eighty thousand yojanas.”

Beyond the mountain there is another sea, likewise named Tu-Đằng-Bà, five thousand yojanas deep and equally wide; each side is four hundred eighty thousand yojanas long, and its circumference is one million nine hundred twenty thousand yojanas.

Beyond the sea there is another mountain named A-Sa-Thiên-Na, extending two thousand five hundred yojanas beneath the water, rising equally high, and equally wide; each side is four hundred eighty-five thousand yojanas long, and its circumference is one million nine hundred forty thousand yojanas.

Beyond the mountain there is another sea, likewise named A-Sa-Thiên-Na, two thousand five hundred yojanas deep and equally wide; each side is four hundred ninety thousand yojanas long, and its circumference is one million nine hundred sixty thousand yojanas.

Beyond the sea there is another mountain named Tì-Na-Đa, extending one thousand two hundred fifty yojanas beneath the water, rising equally high, and equally wide; each side is four hundred ninety-two thousand five hundred yojanas long, and its circumference is one million nine hundred seventy thousand yojanas.

Beyond the mountain there is another sea, likewise named Tì-Na-Đa, one thousand two hundred fifty yojanas deep and equally wide; each side is four hundred ninety-five thousand yojanas long, and its circumference is one million nine hundred eighty thousand yojanas.

Beyond the sea there is another mountain named Ni-Dân-Đà, extending six hundred twenty-five thousand yojanas beneath the water, rising equally high, and equally wide; each side is four hundred ninety-six thousand two hundred fifty yojanas long, and its circumference is one million nine hundred eighty-five thousand yojanas.

Beyond the mountain there is another sea, likewise named Ni-Dân-Đà, six hundred twenty-five yojanas deep and equally wide; each side is four hundred ninety-seven thousand five hundred yojanas long, and its circumference is one million nine hundred ninety thousand yojanas.

Beyond the salt sea there is a mountain named Thiết-Vi, extending three hundred twelve yojanas beneath the water and rising half that distance above the surface, and equally wide; its circumference is three hundred sixty million ten thousand three hundred fifty yojanas.

From the boundary of Mount Ni-Dân-Đà to Mount Thiết-Vi is thirty million sixty-three thousand two hundred eighty-eight yojanas.

From the boundary of the Ni-Dân-Đà Sea to the boundary of Mount Thiết-Vi is thirty million sixty-two thousand six hundred sixty-three yojanas.

From the southern boundary of Diêm-Phù-Đề to Mount Thiết-Vi is thirty million sixty thousand six hundred sixty-three yojanas.

From the very center of Diêm-Phù-Đề to the very center of Western Cù-Da-Ni is thirty million sixty-six thousand yojanas.

From the northern boundary of Southern Diêm-Phù-Đề to the northern boundary of Uất-Đan-Việt is forty million seventy-seven thousand five hundred yojanas.

From the boundary of the waters at Mount Thiết-Vi to the boundary of the waters at the far western side of Mount Thiết-Vi, the distance measured in a straight line is one hundred twenty million two thousand eight hundred twenty-five yojanas.

The circumference of the boundary of the waters at Mount Thiết-Vi is four hundred sixty million eight thousand four hundred seventy-five yojanas.

From one edge of the summit of Mount Tu-Di to the opposite edge of its summit is one hundred twenty million three thousand four hundred fifty yojanas.

From the very center of this Mount Tu-Di to the very center of that Mount Tu-Di is one hundred twenty million eighty-three thousand four hundred fifty yojanas.

From the foot of this Mount Tu-Di to the foot of that Mount Tu-Di is one hundred twenty million three thousand fifteen yojanas.

Such is the meaning spoken by the Buddha, the World-Honored One. Thus have I heard.

CHAPTER EIGHT: THE DWELLING PLACES OF THE DEVAS

The Buddha told the bhikkhus: This king of mountains, Tu-Di, has four faces to the east, west, south, and north. The eastern face is composed of pure gold, the western face of white silver, the northern face of lapis lazuli, and the southern face of crystal. All its faces are composed of precious substances.

This Mount Tu-Di is endowed with seven supreme qualities. The center of its loftiest summit is level, and in its most excellent place stands the great city Thiện Kiến of the devas of Đao-Lợi. Its circumference in the four directions is ten thousand yojanas.

The city is encircled entirely by pure gold and is one yojana high. The parapet atop the city wall is half a yojana high, and its gates are two yojanas high. The outer gateway is one and a half yojanas high, and at every yojana there is a gate.

On the four sides, the city gates take the form of celestial gate towers. These city gates are fashioned from precious substances and adorned with every kind of exquisite mani jewel. They are like the wondrous embroidered carpets of the northern land, upon which humans, nonhumans, dragons, beasts, grasses, trees, and various flowers are all represented without exception; and like earrings perfectly and completely adorned with precious jewels.

These city gates are likewise so.

They are adorned with every kind of figure of sentient beings and with every kind of figure of trees and various flowers.

Outside the city gates they are adorned with elephant troops, cavalry, and chariot troops.

Stationed at these city gates are celestial princes adorned with staffs, who protect the realm, go forth on inspection, and serve as ornaments.

Outside the city, on all four sides, are seven encircling rows of precious railings. The innermost row is made of pure gold; the next of white silver; the third of lapis lazuli; the fourth of crystal; and the three outer rows are made of various precious substances.

Beyond these seven rows are seven more encircling rows of tala trees. The trees in the innermost row have trunks of pure gold; those in the next have trunks of white silver; those in the third have trunks of lapis lazuli; and those in the fourth have trunks of crystal. The three outer kinds have trunks made of precious substances.

The golden tala trees have flowers and leaves of white silver, lapis lazuli, crystal, and other precious substances, and their fruits are likewise so. The silver tala trees have flowers and leaves of gold, lapis lazuli, crystal, and other precious substances, and their fruits are likewise so. The lapis lazuli tala trees have flowers, leaves, and fruits of gold, silver, and crystal.

The crystal tala trees have leaves, flowers, and fruits of gold, silver, and lapis lazuli. The leaves, flowers, and fruits of the three outer kinds are all fashioned from precious substances.

When a gentle wind stirs these tala trees, they emit wondrous sounds capable of causing sentient beings to develop five bonds: first, the arising of sensation; second, the arising of bondage; third, the arising of delusion; fourth, the arising of attachment; and fifth, the absence of disenchantment and detachment. It is like music with five parts: when a skillful musician plays the five notes, five kinds of sensual desire can arise in sentient beings. The sounds of these trees are likewise so.

Throughout the spaces between the seven rows of trees are precious pools, each measuring one hundred celestial palaces both lengthwise and crosswise, filled with celestial water. Their embankments are made of four precious substances, and their bottoms and banks are fashioned from gold, silver, lapis lazuli, and crystal. On the four sides of each pool, stairways and paths are likewise made from these four precious substances. In every pool are immeasurable flowers fashioned from five precious substances: gold, silver, lapis lazuli, crystal, and precious flowers.

Within these pools float boats made of four precious substances: gold, silver, lapis lazuli, and crystal. There are also eight kinds of amusements upon the water: first, water pavilions with steps leading into the water; second, vessels made of the seven precious substances that pour water over the body; third, implements for striking the water to make music; fourth, splashing water in play; fifth, water wheels; sixth, floating houses; seventh, precious wheels that cause the water to produce sounds; and eighth, houses that open and close by themselves to allow the water to flow.

Therein, male and female devas sit in boats and amuse themselves. At such times, the precious boats move quickly or slowly according to their wishes. If the male and female devas form the wish to go to a certain place, the boats immediately proceed there.

If the devas form this thought, “May that flower be plucked and come to me,” the flower then comes by itself. There, through the natural fruition of karmic recompense, winds arise and blow the precious flowers, scattering them all over the devas. Other winds blow the flower garlands and arrange them as adornments upon their heads and bodies, forming precious crowns, necklaces, seals upon their hands, girdles, and even anklets.

Along the four sides of the pond stand trees made of five kinds of precious substances: first, gold; second, silver; third, lapis lazuli; fourth, crystal; and fifth, precious gems. Amid the rows of precious trees are halls fashioned from the five kinds of precious substances, in which male and female devas dwell. Outside this city, numerous devas fill the entire land. Beyond the tala trees are three kinds of moats. Each moat is two yojanas wide and one yojana deep, being wider at the bottom than at the top. The moats are filled with celestial water and are likewise fashioned from four precious substances: gold, silver, lapis lazuli, and crystal. The terraces and pathways along the four sides of the moats are also made of these four precious substances.

Within each moat are immeasurable varieties of flowers made of the four precious substances. Boats made of the four precious substances—gold, silver, lapis lazuli, and crystal—float upon the water.

There are also eight kinds of implements for amusement in the water: first, small pavilions from which to enter the water; second, boxes made of the seven precious substances, holding water to be poured over the body; third, implements for striking the water to produce music; fourth, devices for splashing water in play; fifth, water wheels; sixth, floating houses; seventh, precious wheels that cause the water to make sounds; and eighth, houses that open and close by themselves to let the water flow.

There the devas ride in boats and amuse themselves. These precious boats move swiftly or slowly according to their wishes. If the male or female devas think, “May the boat go over there,” it immediately arrives there. If a deva forms the thought, “Bring that flower to me,” the flower comes by itself. There, through the natural fruit of karma, winds arise and blow the precious flowers, scattering them over all the devas. Other winds arrange flower garlands upon their heads and bodies, sometimes forming precious crowns, sometimes necklaces, sometimes ornaments upon their hands; their sashes and anklets are likewise formed in this way.

In the spaces between the moats are celestial palaces and precious celestial houses where the female devas dwell. Precious vessels are displayed within the halls, and in each vessel are planted strange and wondrous flowers and plants of five colors, each arranged in rows.

Outside those three kinds of moats is a surrounding grove of precious trees made of gold, silver, lapis lazuli, crystal, lotus-colored precious substance, conch-stone, and mother-of-pearl. Throughout this grove are ponds with flowers made of the seven precious substances, filled with celestial water, as well as precious boats for amusement and halls where male and female devas stay. Numerous devas fill the entire land, just as described above.

At that time, beyond the moats, the trees made of the seven precious substances blossom with flowers of the seven precious substances: gold, silver, lapis lazuli, crystal, and the other precious substances. In that grove, female devas play music and sing. Immeasurable deva princes come out from the great city and enter the grove to watch and listen. When the deva princes within the city play music and sing, the female devas outside enter the city to watch and listen. By these means, they go back and forth in enjoyment.

Among the divisions of the great city, at the center of one of its four quarters is the golden city where Sakra dwells. There is one gate every twelve yojanas. On the four sides are four hundred and ninety-nine gates, together with one small gate, making five hundred gates in all. This city is likewise adorned with four divisions of troops guarding it, as well as groves, trees, ponds, palaces, musical performances, singing, and every kind of amusement and adornment outside, all as previously described.

At the center of this city is the dwelling place of Sakra, Lord of the Devas. Its many-tiered precious towers, palaces, and pavilions are called Vaijayanta. It is five hundred yojanas long, two hundred and fifty yojanas wide, and one thousand five hundred yojanas in circumference. Its pillars are nine yojanas high. It is fashioned from four precious substances: first, gold; second, silver; third, lapis lazuli; and fourth, crystal. These four kinds of precious substances form the bases of its pillars.

On the four sides of this tower are four terraced approaches. All its walls are fashioned from the four precious substances, surrounding and supporting three stories. The first story is made of pure gold, the second of white silver, and the third of precious hanging bells. When a gentle wind stirs them, they produce wondrous sounds, like the fivefold music described previously. Hearing the sounds of the tala trees can cause beings to become bound by the five sensual desires.

On the four sides of the tower and pavilions are precious defensive towers. There are twenty-six on the eastern side and twenty-five on each of the other three sides, making one hundred and one in all. Each defensive tower is two yojanas square and eight yojanas in circumference. Upon each defensive tower is another precious tower, half a yojana high, from which one can gaze into the distance.

Each defensive tower contains seven female devas, and each female deva has seven female attendants. Within the tower complex are seventy thousand seven hundred chambers. In each chamber are seven female devas, and each female deva likewise has seven female attendants. All these female devas are principal consorts of Sakra. The principal consorts outside and within the chambers number four hundred million, ninety-four thousand, nine hundred; the female attendants number three billion, nine hundred million, four thousand, three hundred. The consorts and attendants together number three billion, nine hundred million, fifty-nine thousand, two hundred.

Among the many tiers of Vaijayanta, the highest is a round hall at the very center. It is thirty yojanas wide, ninety yojanas in circumference, and forty yojanas high. It is the dwelling place of Sakra, Lord of the Devas.

It is entirely fashioned from lapis lazuli; its ground is soft and smooth and is adorned with precious substances. It resembles the wonderfully exquisite embroidered brocade of the northern lands, upon which humans, nonhumans, dragons, beasts, grasses, trees, and various flowers and plants are all fully represented. It is also like an earring completely adorned with every kind of precious substance.

Sakra’s dwelling is likewise entirely fashioned from lapis lazuli and adorned with precious substances. When the ground is stepped upon, the foot sinks into it; when the foot is lifted, the ground returns to its former state. Like a heap of fine brocade and chula brocade, Sakra’s dwelling is the same: when stepped upon, it sinks, and when the foot is raised, it rises again.

Various flowers are strewn about, fragrant incense is burned, and celestial garments and precious garlands are hung there. In such a place, Sakra, Lord of the Devas, dwells together with Saci, the asura maiden. Sakra manifests transformation bodies to dwell with his other consorts, and every consort thinks, “Sakra dwells with me,” while Sakra’s true body dwells with Saci.

Within that city, the intersections, streets, and marketplaces surrounding the dwellings are all orderly and straight. In this city of the devas, some residences are square and harmonious on all four sides; some are lofty, pointed, multistoried chambers; some are tall, multistoried towers; some are terraces and observatories soaring into the clouds; and some have numerous quarters on all four sides. According to the merit of their inhabitants, they are fashioned from precious substances, level and regular.

This city of the devas has five hundred roads connecting its four sides. Its rows and divisions are clearly laid out, all like the lines of a chessboard. The four gates are mutually connected, and the eastern and western gates face one another.

Its streets and marketplaces are filled with precious goods. The first is the grain and rice market; the second, the clothing market; the third, the market for various kinds of incense; the fourth, the food and drink market; the fifth, the flower-garland market; the sixth, the market for various handicrafts; and the seventh, the market of courtesans. Markets are found everywhere.

The deva princes and female devas who oversee these markets come and go, buying, selling, and negotiating. Rich and poor make their claims; prices are raised or lowered according to proper measure; and calculation and all the practices of marketplaces are fully observed. Although they act in this way, it is only for pleasure.

They have no thought of taking or giving, nor any notion of “mine.” Once their wishes are fulfilled, they leave everything and depart. If their karma corresponds to an object, they take it as they please. If their karma does not correspond, they say, “This object is precious, but it is not what I need.”

The four sides of the crossroads are adorned with elephants, horses, chariots, soldiers, and divine youths stationed there; some serve as guards, some provide musical entertainment, and some are there as adornments. All the streets within the marketplace are made of smooth, lovely lapis lazuli and adorned with precious substances. They are like the wondrous embroidered carpets of the northern land: dragons, beasts, flowers, and grasses are all as previously described; even the burning of incense, scattering of flowers, and hanging of celestial garments are likewise so.

Moreover, banners and streamers are erected everywhere. Throughout the great city of the devas, such sounds never cease: the sounds of elephants, horses, chariots, conches, ba-na-ba, drums, mau-trung-gia, and music. There are also voices saying: “Excellent! Come again, come again! Eat and drink; I shall now make offerings.”

This great city of Sudarsana is the dwelling place of Sakra. There are also celestial provinces, celestial commanderies, celestial districts, and celestial villages surrounding it and spreading throughout Mount Sumeru. Twenty yojanas beyond the western corner of the great city of Sudarsana, the devas of the Heaven of the Thirty-Three have the Sudharma Hall.

It is thirty yojanas in diameter, ninety yojanas in circumference, and forty-five yojanas high, and is made entirely of lapis lazuli. Its ground is soft and smooth and adorned with precious substances, like the wondrous embroidered carpets of the northern land: humans, nonhumans, dragons, beasts, plants, trees, and various flowers are all present without exception. Just as an earring is perfectly adorned with wondrous precious substances, so too is the wondrous Sudharma Hall.

It is smooth and lovely; when a foot steps upon it, it sinks, and when the foot is lifted, it rises again. Its various adornments are as previously described.

It is surrounded by three enclosing tiers: the first is made of pure gold, the second of silver, and the third of lapis lazuli. Each tier has three rows of precious bells. When stirred by a gentle breeze, they produce wondrous sounds, like the five divisions of music, as previously described. The sounds of the tala trees can cause sentient beings to give rise to the bonds of the five sensual desires.

Within this hall, a great pillar made of precious substances rises high above the palace hall. At the highest point of the pillar is a golden dew-receiving basin, fully furnished with every kind of adornment. This great central pillar is one yojana high and one-third of a yojana in diameter.

Each crossbeam has sixteen pillars, and each pillar is in turn surrounded by sixteen pillars. Each beam-pillar is supported by two hundred and seventy-two subsidiary pillars. The beam-pillars are divided into three sections, each surrounded by one thousand and fifty-two pillars.

The three sections comprise thirty-two thousand one hundred and fifty-six beam-pillars, and altogether there are three billion, three hundred and sixty million, four hundred and thirty-two thousand pillars. Some of these pillars descend to the ground below but do not reach the beam above, resembling a coil of hair. Other pillars reach the beam above but do not extend to the ground below, likewise resembling a coil of hair.

For this reason, the Sudharma Hall remains suspended in empty space, and its support cannot be clearly discerned. There are gates in all four directions: the first due east, the second due west, the third due south, and the fourth due north.

Outside this Sudharma Hall, great precious ponds are found everywhere, brimming with celestial water. Their embankments are made of precious substances, while their bottoms and banks are fashioned from gold, silver, lapis lazuli, and crystal. On all four sides, the ground is likewise furnished with terraces and pathways made of precious substances.

Within each pond are innumerable flowers fashioned from five precious substances: gold, silver, lapis lazuli, crystal, and precious gems. Precious boats float upon these ponds. There are also eight kinds of equipment for playing in the water: first, towers with steps leading into the water; second, boxes made of the seven precious substances that pour water over the body; third, devices for striking the water to produce music; fourth, devices for splashing water in play; fifth, water wheels; sixth, floating houses; seventh, precious wheels that cause the water to make sounds; and eighth, houses that open and close by themselves to let the water flow.

There, male and female devas ride in boats for pleasure, moving swiftly or slowly according to their wishes. In the air, flowers naturally gather together to adorn the bodies of the devas. Many celestial palace halls completely fill the area, and they too are likewise adorned.

Outside this Sudharma Hall is a great park surrounded by a golden wall, measuring one thousand yojanas in circumference. The wall is one and a half yojanas high. Its gates are two yojanas high and twelve yojanas wide.

Gates are located everywhere: ninety-nine gates, together with one smaller gate. These gates are made of precious substances and adorned with wondrous mani jewels, like the exquisite embroidered carpets of the northern land, with every kind of carved design. These gates are also guarded by the four divisions of the army, all as previously described.

Outside them are seven tiers of precious gates, likewise as described above, and seven encircling rows of tala-tree groves, also as described above. Between the rows of trees are precious ponds spaced one hundred bow-lengths apart, adorned in various ways as described above. The five rows of precious flowers and the boats made of four precious substances are likewise as described above.

On the banks of the ponds are flowers made of five kinds of precious substances, likewise as described above. There are also palace halls made of four precious substances, the dwellings of male and female devas. Outside the wall are three encircling moats, as described above.

Each moat is two yojanas wide and one yojana deep. They are shaped like the mouth of a lake, broad below and narrow above, and are filled with celestial water, all as previously described.

On the land between the moats, the palace halls of courtesans stand in profusion. Beyond the three tiers of moats, the area is surrounded by groves of trees made of the seven precious substances, likewise as described above.

At that time, all the flowers in the outer groves bloom in radiant freshness. When the celestial maidens perform music and sing, the divine youths leave the Dharma Hall within the city and enter this garden to watch and listen. When the divine youths perform music there, the celestial maidens leave the Sudharma Hall and enter the garden to watch and listen. Through such occasions, the male and female devas constantly enjoy amusement and delight.

From the northwestern corner of this great city to the gate of the Sudharma Hall is a road twenty yojanas long and ten yojanas wide. Its level, smooth ground is made of lapis lazuli, soft and lovely, and adorned with precious substances. It is like the wondrous embroidered carpets of the northern land, complete with humans, nonhumans, elephants, horses, flowers, trees, and all other kinds of forms. It is also like an earring fashioned from many precious substances. When one steps upon this road, it sinks, and when one lifts one’s foot, it rises again. Like taula brocade and silk brocade, the road is likewise soft.

Three ornamental enclosures surround the city, each tier made of precious substances. Each enclosure is surrounded by three levels of precious bells, and every bell is made of precious substances. Stirred by a gentle breeze, they produce wondrous sounds capable of causing the devas to give rise to the bonds of the five sensual desires.

This road is flanked on both sides by two rivers named Long-Shaped, each likewise twenty yojanas long and naturally brimming with water possessing meritorious qualities. Both banks of the rivers are made of precious substances, as previously described. The terraces and pathways on all four sides are also as previously described. In the waters of these rivers are flowers made of five precious substances, likewise as previously described. Boats made of four precious substances float upon them, furnished with eight kinds of equipment for playing in the water; the boats move swiftly or slowly according to one’s wishes, all as previously described.

When the devas desire those flowers to come, the flowers arrive immediately in accordance with their thoughts. As the result of wholesome karma, precious flowers rain down and scatter everywhere over the devas. Other winds blow garlands toward them, and according to whichever parts of their bodies require adornment, their bodies, arms, hands, and feet are naturally bedecked.

Outside, along the riverbank, three rows of jeweled trees stand in ordered ranks everywhere, just as previously described. The jeweled ponds and jeweled halls of the devas are filled throughout with innumerable male and female devas.

When the Trayastrimsa devas wish to enter this flower garden, a wind called Gathering Together gathers at the Hall of the Good Dharma and blows the flowers outside the city, leaving it pure and free of them. When the flowers have withered, another wind called Blade-Wielding blows them out beyond the flower grove and draws upon the ponds to gather fresh flowers—blue, yellow, red, white, and variegated. Once they have been gathered, the wind called Gathering Together assembles these flowers within the Hall of the Good Dharma and spreads them across the ground in various forms: sometimes forming images of gold and silver; sometimes lotus blossoms; sometimes woven cushions; sometimes elephants, horses, chariots, and infantry; sometimes deer; and sometimes garudas, dragons, birds, and so forth.

Thus they are spread throughout the Hall of the Good Dharma, with flowers reaching knee-deep and every adornment complete. At that time, the devas surround Sakra Devendra, reverently honoring the Venerable One, and enter this garden.

Within the Hall of the Good Dharma, beside the central pillar, stands a lion throne. Sakra Devendra ascends the throne and sits upon it. On both his right and left, sixteen deva kings sit in rows, while the other devas take their seats according to their respective rank.

At that time, Sakra has two crown princes: the first is named Candana and the second Suvira. They are the two generals of the Trayastrimsa devas and sit to his right and left in the Heaven of the Thirty-Three.

At that time, Dhrtarastra, the deva king stationed at the eastern gate, sits together with his ministers and his reverent host of soldiers. The devas permitted to enter sit within.

At that time, Virudhaka, the deva king stationed at the southern gate, sits together with his ministers and his reverent host of soldiers. The devas permitted to enter sit within.

At that time, Virupaksa, the deva king stationed at the western gate, sits together with his ministers and his reverent host of soldiers. The devas permitted to enter sit within.

At that time, Vaisravana, the deva king stationed at the northern gate, sits together with his ministers and his reverent host of soldiers. The devas permitted to enter sit within.

In the Hall of the Good Dharma, these Four Deva Kings report to Sakra and the Trayastrimsa devas the good and evil deeds occurring in the world.

At that time, the Buddha, the Blessed One, spoke as follows: “Bhikkhus, on the eighth day of the month, the four great ministers of these Four Deva Kings travel throughout the world and observe it in succession. On that day, whether few or many, they observe all those who undertake and uphold the eight precepts; whether few or many, all those who practice generosity; whether few or many, all those who cultivate merit; and whether few or many, all those who honor their parents, sramanas, brahmins, and the elders of their households.

Bhikkhus, on the fourteenth day of the month, the crown princes of the Deva Kings travel throughout the world and observe it in succession. On that day, whether many or few, they observe all those who undertake and uphold the eight precepts; whether many or few, all those who practice generosity; whether many or few, all those who cultivate merit; and whether many or few, all those who honor their parents, sramanas, brahmins, and the elders of their households.

Bhikkhus, on the fifteenth day of the month, the Four Deva Kings themselves travel throughout the world and observe it in succession. On that day, whether many or few, they observe all those who undertake and uphold the eight precepts; whether many or few, all those who practice generosity; whether many or few, all those who cultivate merit; and whether many or few, all those who honor their parents, sramanas, brahmins, and the elders of their households.

The latter half of the month is likewise.

“Bhikkhus, if at that time there are not many people who undertake and uphold the eight precepts, not many who practice generosity, not many who cultivate merit, and not many who honor their parents, sramanas, brahmins, and the elders of their households, then, bhikkhus, after the Trayastrimsa devas have assembled and taken their seats in the Hall of the Good Dharma, the Four Deva Kings come to the Hall of the Good Dharma and, in reply to Sakra, report the affairs of the world, saying: ‘Good Sir!

There are not many people who undertake and uphold the eight precepts, not many who practice generosity, not many who cultivate merit, and not many who honor their parents, sramanas, brahmins, and the elders of their households.’ At that time, the Trayastrimsa devas and Sakra Devendra become distressed and say: ‘This is not good; this is contrary to the Dharma. There are not many people who undertake the eight precepts, not many who practice generosity, not many who cultivate merit, and not many who honor their parents, sramanas, brahmins, and the elders of their households.

The retinue of the devas will diminish, while the companions of the asuras will increase.’

“Bhikkhus, if many people undertake the eight precepts, many practice generosity, many cultivate merit, and many honor their parents, sramanas, brahmins, and the elders of their households, then the Four Deva Kings come to the Hall of the Dharma, address Sakra, and report the affairs of the world, saying: ‘Good Sir, there are many people who undertake and uphold the eight precepts, many who practice generosity, many who cultivate merit, and many who honor their parents, sramanas, brahmins, and the elders of their households.’ When the Trayastrimsa devas hear the Four Deva Kings speak, their hearts rejoice, and they say: ‘This is most joyful; this accords with the Dharma.

Many people undertake and uphold the eight precepts, many practice generosity, many cultivate merit, and many honor their parents, sramanas, brahmins, and the elders of their households. The retinue of the devas will increase day by day, while the companions of the asuras will diminish somewhat.’

“Bhikkhus, at that time Sakra Devendra, seated in his own place—the principal seat among the devas—rejoices in his deva mind and speaks this verse:

On this month’s eighth day,

The fourteenth and fifteenth,

And on the twenty-third,

The twenty-ninth and thirtieth,

At the three times of the fifteen-day observance,

One undertakes the eightfold precepts,

Purifies the mind and restrains it.

If one observes the uposatha,

This person cultivates the seven qualities

And in the future will become as I am now.

“Bhikkhus! This verse of Sakra Devendra is a false song, not a right song; these are false words, not right words. Why is this so?

“Bhikkhus! Sakra Devendra has not been liberated from birth, has not been liberated from aging, has not been liberated from death, has not been liberated from sorrow, has not been liberated from lamentation, has not been liberated from suffering, has not been liberated from distress, and has not been liberated from the five skandhas.

“Bhikkhus! Suppose a bhikkhu has become an arhat, exhausted all the outflows, cultivated the path to its culmination, attained liberation through right knowledge, and exhausted all the fetters of existence. If such a bhikkhu were to speak this verse, he would then be qualified to utter these wholesome words:

On this month’s eighth day,

The fourteenth and fifteenth,

And on the month’s twenty-third,

The twenty-ninth and thirtieth,

At the three times of the fifteen-day observance,

One undertakes the eightfold precepts,

Purifies the mind and restrains it.

If one observes the uposatha,

This person cultivates the seven qualities

And in the future will become as I am now.

“Bhikkhus! This bhikkhu’s verse is indeed a wholesome song, not a false song; it is indeed wholesome speech, not false speech. Why is this so? This bhikkhu has been liberated from birth, liberated from aging, liberated from death, liberated from sorrow, liberated from lamentation, liberated from suffering, liberated from distress, and liberated from the five skandhas.” He then spoke this gatha:

The merit of men and women increases.

At that time, the Trayastrimsa devas,

Receiving these tidings, greatly rejoice

And give rise to abundant sympathetic joy:

“Well have the Four Great Kings spoken!

The devas rejoice that their retinues

Will continue to increase ever more.

May the companions of the asuras

Diminish with each passing day.”

Mindfully recollecting perfect enlightenment,

The true Dharma is taught to the noble assembly.

The devas dwell in peace and bliss,

Their minds ever filled with joy.

Fruits mundane and supramundane

May be attained in the human realm.

If one relies on Buddha, Dharma, and Sangha,

One abides within the domain of the Three Jewels.

I shall now, for your sake,

Teach the wholesome path of the three kinds of worthies.

If anyone seeks the truth,

Let them abandon evil and cultivate goodness.

No such wealth exists

Whereby, from little, much may be obtained.

Just as the devas of Trayastrimsa,

By practicing a little good, are born in heaven,

The Sakras and the devas,

Great in merit and widely learned,

Assemble in the Hall of Excellent Dharma

And in other dwelling places.

Men and women whose conduct bears wholesome fragrance

Are able to hear the Four Kings,

And, purified, gain the devas’ affection,

Their influence pervading all the devas.

These divine sons differ from one another in form and appearance; their garments likewise differ, and the precious ornaments adorning them are of every kind. Within the Hall of Excellent Dharma are jeweled flowers of four colors, and the beautiful persons and flowers shine upon one another. It is like a jeweled house filled with every kind of treasure; such is the loveliness of that Hall of Excellent Dharma.

Why is this hall called the Hall of Excellent Dharma? The devas assemble within it and abundantly praise the Buddha, abundantly praise the Dharma, and abundantly praise the Sangha. They distinguish what is wrong and what is right in the world and proclaim all manner of supramundane paths. Since nothing of this kind occurs in the gardens or other places, this place is called the Hall of Excellent Dharma.

This was spoken by the Buddha, the Blessed One; thus have I heard.