佛說立世阿毘曇論

CHAPTER EIGHTE: THE BATTLE BETWEEN THE DEVAS AND THE NON-DEVAS

The summit of Mount Sumeru, king of mountains, is level and formed of smooth, lovely beryl, adorned with precious substances. It resembles a wondrous embroidered carpet from the northern lands, complete with carvings of every kind, or an earring adorned with precious substances. When trodden upon, it sinks; when the foot is lifted, it rises again, like tūla cotton. That ground is likewise soft.

A golden city wall surrounds it, one yojana high. Its parapet is half a yojana high, its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate, making thirty-two thousand gates. These gates are fashioned from precious substances and adorned with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring perfectly and completely adorned with precious substances. These city gates are likewise. Beside the gates are arrays of elephants, horses, chariots, and troops. The deva sons gather there, arrayed with weapons, to protect the realm and adorn it with their diversions.

Everywhere are precious pools filled with celestial water. Their embankments are made of four precious substances, and their bottoms and shores are as described above; likewise, male and female devas fill them throughout.

Twenty thousand yojanas below the summit of Mount Sumeru, king of mountains, is the first terrace. It extends fifty yojanas in each of the four directions and has a circumference of four hundred yojanas. A golden city wall surrounds it, one yojana high.

Its parapet is one and a half yojanas high, its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate. Countless thousands of gates are fashioned from precious substances and ornamented with manifold maṇi jewels.

They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring complete with every kind of jewel. These city gates are likewise. Beside the gates are defenses of elephants, horses, chariots, and troops, protecting the realm and adorning it with their diversions.

Outside the city are precious pools whose embankments are made of four precious substances. Their shores and bottoms, and the deva sons and deva maidens filling the realm, are likewise. Deva sons called Garland Bearers dwell there.

At its base, Mount Sumeru, king of mountains, increases by another four hundred yojanas in circumference, making eight hundred yojanas together with the original base. Forty thousand yojanas below the summit is the second terrace. In each of the four directions, it extends fifty yojanas beyond the terrace above.

A golden city wall surrounds it, one yojana high. Its parapet is one and a half yojanas high, its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate.

Countless thousands of gates are fashioned from precious substances and adorned with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring complete with every kind of jewel. These city gates are likewise.

Beside the city gates are defenses of elephants, horses, chariots, and troops, protecting the realm and adorning it with their diversions.

There are precious pools whose embankments are made of four precious substances. Their shores and bottoms, and the deva sons and deva maidens filling the realm, are likewise. Deva sons called Ever Victorious dwell there.

At its base, Mount Sumeru, king of mountains, increases by another eight hundred yojanas in circumference, making one thousand two hundred yojanas together with the original base. Sixty thousand yojanas below the summit is the third terrace, which in each of the four directions extends fifty yojanas beyond the second terrace.

A golden city wall surrounds it, one yojana high. Its parapet is one and a half yojanas high, its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate. Countless thousands of gates are fashioned from precious substances and ornamented with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring complete with every kind of jewel. These city gates are likewise.

Beside the city gates are defenses of elephants, horses, chariots, and troops, protecting the realm and adorning it with their diversions. There are precious pools whose embankments are made of four precious substances. Their bottoms and shores, and the deva sons and deva maidens filling the realm, are likewise. Deva sons called Keepers of Precious Vessels dwell there.

The golden city wall surrounding it and its manifold adornments are as described above; likewise, the deva sons and others fill the realm throughout.

At its base, Mount Sumeru, king of mountains, increases by another four hundred yojanas in circumference, making one thousand six hundred yojanas together with the original base. This is the fourth terrace. In each of the four directions it extends fifty yojanas beyond the three terraces above. Fifty yojanas above the surface of the sea is the fourth terrace of Mount Sumeru, king of mountains. It extends fifty yojanas beyond the third terrace, and its depth is likewise.

A golden city wall surrounds it, one yojana high. Its parapet is one and a half yojanas high, its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate. Countless thousands of gates are fashioned from precious substances and ornamented with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring complete with precious substances. These city gates are likewise.

Beside the city gates are defenses of elephants, horses, chariots, and troops, protecting the realm and adorning it with their diversions. There are precious pools whose embankments are made of four precious substances. Their bottoms and shores, and the deva sons and deva maidens filling the realm, are likewise.

This fourth terrace is the dwelling place of the Celestial Kings’ soldiers. Beyond this city it extends another four hundred and fifty yojanas, with a circumference of one thousand eight hundred yojanas. There are dwelling places for nāgas, beasts, and garuḍas.

The upper and lower terraces of Mount Sumeru, king of mountains, are each fifty yojanas thick. Within the sea, all the terraces are dwelling places of the asuras. Because the asuras desire to obtain five things belonging to the devas, they come to attack them. What are the five? First, the taste of sudhā; second, the devas’ level ground; third, the devas’ parks and groves; fourth, the devas’ cities and settlements; and fifth, the devas’ maidens. For these five things they come to fight the devas.

The devas also desire to obtain five things belonging to the asuras and therefore come to fight them. What are the five? First, the asuras’ taste of sudhā; second, the asuras’ level ground; third, the asuras’ parks and groves; fourth, the asuras’ cities and settlements; and fifth, the asuras’ maidens. For these five things the devas come to fight the asuras.

When the asuras come to fight the devas, they first engage the nāgas and birds at the water’s edge. If they do not prevail, they withdraw; if they are victorious, they ascend to the lowest terrace and fight together at the same time against the troops of the Four Kings and the nāgas and birds that have also ascended to that terrace. If the asuras do not prevail, they withdraw to their own land; if they are victorious, they advance to the second terrace and fight simultaneously against the troops of the Four Kings, the Keeper-of-Precious-Vessels devas, and the nāgas and birds.

If the asuras do not attain their aim, they withdraw to their own land; if they are victorious, they advance to the third terrace and fight simultaneously against the Ever-Victorious devas, the Keeper-of-Precious-Vessels devas, the troops of the Four Kings, and the nāgas and birds. If they do not attain their aim, the asuras withdraw to their own land; if they are victorious, they advance to the lower part of the fourth terrace and fight simultaneously against the Garland-Bearer devas, the devas of the lower terraces, the troops of the Four Kings, and the nāgas and birds.

If they do not prevail, they return from there to their own land; if they are victorious, they advance to the highest summit of Mount Sumeru.

The Garland-Bearer devas go to Śakra and report: “Excellent Lord! The asuras have come again.” Śakra then yokes one thousand horses to a chariot and uses an arhat’s robe as his banner. Surrounded by the fourfold army of elephants, horses, chariots, and infantry, all kept in proper order, he proceeds to the battlefield.

The thirty-three celestial kings are each likewise surrounded by the four divisions of troops and proceed to the battlefield. The king’s two crown princes, Candana and Suvīra, are also surrounded by the four divisions of troops and proceed to the battlefield. The Four Celestial Kings are likewise surrounded by the four divisions of troops and proceed together to the battlefield.

The deva sons of the sun and moon are also surrounded by the four divisions of troops and proceed together to the battlefield. All these devas have vanguard chariot commanders. There the troops begin a great battle against the asuras.

Elephant troops fight elephant troops; chariot, cavalry, and infantry troops do likewise.

Whenever battle occurs, the army that advances first invariably retreats first. This is so in every such case.

The Buddha, the Blessed One, said: “Bhikshus, in former times the devas fought against the asuras. When the two armies joined battle, the devas’ forces were victorious and the asuras were routed.

“Bhikshus, when the asuras retreated, they fled southward toward their dwelling place, and the devas pursued them. Bhikshus, the asuras then thought: ‘The devas have won a great victory and we have been routed. If the devas pursue us, we will certainly be in danger. Our army must still turn back and fight a decisive battle.’

“In the second battle, the devas again won a great victory and the asuras retreated. The asuras then fled southward toward their dwelling place, and the devas pursued them.

“Bhikshus, the asuras again thought: ‘The devas have won a great victory and we have been routed. If the devas pursue us, we will certainly be in grave danger. Our army must still turn back and fight a decisive battle.’

“Bhikshus, in the third battle, the devas were again victorious. The asuras were routed, fled into their own city, shut the gates, and remained within. Bhikshus, the asuras then further thought: ‘We have entered the city. Even if the devas come, they cannot attack us.’

“Bhikshus, the devas also thought: ‘The asuras have entered their city; we cannot attack them further.’ The devas then surrounded the city on every side, confining the asuras’ domain within the city alone. Having won the battle, the devas partook of the asuras’ sudhā, occupied their level ground, parks and groves, cities and settlements, and seized without remainder their maidens, treasures, male and female servants. If the devas thought, ‘We wish to enter that city and eat and drink together with the asuras.

Since we have become relatives, we should visit them,’ they could come and go at will, eating, drinking, and conversing. After entering the city, if they formed an incompatible intention, that very thought would cause them spontaneously to withdraw. Why is this?

Because that city is a place of fearlessness for the asuras. The devas act as they please within that realm. If they wish to depart with asura maidens whom they have captured and bound, they take them back to heaven.

The asuras then bring sudhā to ransom them. They enter the devas’ city and make inquiries from place to place. If they see their relatives, they negotiate the price with the devas.

If they can ransom them, they take them home. If the devas are defeated, captured, and bound, the same occurs.”

The great city of Sudarśana in the Heaven of the Thirty-Three is the dwelling place of Śakra Devānām Indra. The asura city is the dwelling place of the asura king. Just as the Heaven of the Thirty-Three has the elephant king Rāvaṇa on which to ride when visiting its parks, the asuras likewise have an elephant named Bhadravāha on which to ride when visiting their parks and groves.

Just as the skillful riders of the Heaven of the Thirty-Three mount the elephant king Supratiṣṭhita during battle, the asuras likewise have an elephant king named Tiralava. Just as the Heaven of the Thirty-Three has provinces, commanderies, and districts, the asura realm does likewise. Just as the devas of the Thirty-Three possess manifold garments, food, drink, and adornments, the asuras do likewise, except for the great city, the Hall of Good Dharma, and the many-storied pavilion Vaijayanta.

Thus did the Buddha, the Blessed One, explain this meaning. Thus have I heard.

CHAPTER NINETEENTH: THE COURSES OF THE SUN AND MOON

Forty thousand yojanas above the land of Jambudvīpa is the region through which the sun and moon travel. Halfway up Mount Sumeru, level with Mount Yugandhara, are the palaces of the sun and moon, round like the face of a drum.

This lunar palace is fifty yojanas thick and fifty yojanas wide, with a circumference of one hundred and fifty yojanas. It is made of beryl and encased in white silver. It consists mainly of the water element; the water is most abundant in its lower part, and its light is also strongest below.

Above it is a surrounding golden city wall one yojana high. Its gates are two yojanas high, and its gate towers are one and a half yojanas high. At every ten yojanas there is a gate, and for every forty gates there is one small gate. These city gates are fashioned from precious substances and adorned with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring perfectly and completely adorned with precious substances. These city gates are likewise.

Beside the city gates are arrays of elephants, chariots, and the four divisions of troops. The deva sons gather there, arrayed in armor and bearing weapons, to protect the realm and adorn it with their diversions.

Everywhere are precious pools filled with celestial water, with embankments made of four precious substances. Their bottoms and shores are all as described above; likewise, male and female devas fill them throughout.

This palace is called Candana, and the deva son of the palace is also called Candana. The palace and its deva son are both called Candana. This palace has remained for more than forty kalpas. Through the predominant condition of sentient beings’ karma, it constantly travels and sheds light. When the deva son is there, the palace continues to travel; when the deva son is absent, the palace also continues to travel. When the deva son returns, he descends and dwells wherever the palace then is.

The solar palace is fifty-one yojanas thick and fifty-one yojanas wide, with a circumference of one hundred and fifty-three yojanas. This solar palace is made of beryl and covered with red gold. It consists mainly of fire; fire is most abundant in its lower part, and its light is also strongest below.

Above it is a surrounding golden city wall one yojana high, with a parapet half a yojana high. Its gates are two yojanas high, and its gate towers are one yojana high. At every ten yojanas there is a gate, and for every forty gates there is one small gate. These city gates are fashioned from precious substances and adorned with manifold maṇi jewels. They resemble a wondrous embroidered carpet from the northern lands, complete with humans, nonhumans, nāgas, beasts, grasses, trees, and assorted flowers; or an earring completely adorned with every kind of jewel. These city gates are likewise.

Everywhere are precious pools filled with celestial water, with embankments made of four precious substances. Their bottoms and shores are as described above; likewise, male and female devas fill them throughout.

This palace is called Sūrya, and the solar deva son who dwells there is also named Sūrya. The palace and its deva son are both called Sūrya. This palace has existed for more than forty kalpas. Through the predominant condition of sentient beings’ karma, it constantly travels and sheds light. When the deva son is there, it constantly travels; when the deva son is absent, it also constantly travels. When the deva son returns, he descends and dwells wherever the palace then is.

The smallest stellar palace is half a krośa in diameter and one and a half krośas in circumference. The largest star is sixteen yojanas in diameter and forty-eight yojanas in circumference.

Before the sun and moon is the deva son Delightful Traveler. Whenever this deva son journeys, he invariably experiences pleasure and amusement.

Through the predominant condition of sentient beings’ karma, there is a wind-wheel that constantly blows and revolves. Because of this wind, the palaces of the sun and moon continually revolve without stopping.

The solar palace travels along one hundred and eighty courses, while the lunar palace travels along fifteen courses. Twelve courses of the sun equal one course of the moon. In the time that the sun moves inward or outward through twenty daily courses, the moon moves inward or outward through one daily course.

From the southernmost course to the northernmost course is two hundred and ninety yojanas. The moon and sun travel within this range without increase or decrease.

The sun also has two courses: the outer course and the inner course. The inner course, from the inner course of Jambudvīpa to the inner course of Uttarakuru, is four hundred million, eighty thousand, and eight hundred yojanas across, with a circumference of one billion, four hundred million, forty-two thousand, and four hundred yojanas.

The outer course is four hundred million, eighty-one thousand, three hundred and eighty yojanas, with a circumference of one billion, four hundred million, forty-four thousand, one hundred and forty yojanas.

Concerning the moon’s movement: its lateral movement is swift, while its circular movement is slow. Concerning the sun’s movement: its circular movement is swift, while its lateral movement is slow.

The courses of the sun and moon sometimes converge and sometimes separate. Each day the sun travels forty-eight thousand and eighty yojanas, and the measure of its convergence and separation is likewise.

When they converge slightly, each day the sun covers three and one-third yojanas of the moon. By this means, after fifteen days the moon is entirely covered and its light does not appear. When they separate slightly, each day the sun travels forty-eight thousand and eighty yojanas. On that day it separates from the moon by three and one-third yojanas. By this means, after fifteen days the moon is full and bright. According to this measure, the circumference of the sun’s course exceeds that of the moon by forty-eight thousand and eighty yojanas.

The Blessed One then restated this meaning in verse:

For six months the sun travels from the inner course outward to the outer course, and for six months it travels from the outer course inward to the inner course.

The moon constantly travels nineteen and one-third yojanas. Each day

its rising is thus, and its setting is likewise. During fifteen days it travels from the inner course to the outer course, and during fifteen days from the outer course to the inner course.

When the sun travels the inner course of Pūrvavideha, it follows the southern boundary of Pūrvavideha at a distance of six hundred and eighty-three and one-third yojanas; within this range the sun travels its inner course.

When the sun travels the inner course of Jambudvīpa, it follows its southern boundary at a distance of three hundred and fifty yojanas; within this range the sun travels its inner course.

When the sun travels the inner course of Aparagodānīya, it follows the southern boundary of the land of Aparagodānīya at a distance of six hundred and eighty-three and one-third yojanas; within this range the sun travels its inner course.

When the sun travels the inner course of northern Uttarakuru, it follows the southern boundary of the land of northern Uttarakuru at a distance of three hundred and fifty yojanas; within this range the sun travels its inner course.

When the sun travels the outer course of Pūrvavideha, from the southern boundary of the land to the sun’s outer course is three hundred and ninety-three and one-third yojanas; within this range the sun travels.

When the sun travels the outer course of Jambudvīpa, from the southern boundary of the land to the sun’s outer course is sixty yojanas; within this range the sun travels its outer course.

When the sun travels the outer course of western Godānīya, from the southern boundary of the land to the sun’s outer course is three hundred and ninety-three and one-third yojanas; within this range the sun travels.

When the sun travels the outer course of northern Uttarakuru, it follows the southern boundary of the land at a distance of sixty yojanas; within this range the sun travels.

When the sun travels the inner course of Pūrvavideha, it also travels the outer course of Aparagodānīya and the middle course of southern Jambudvīpa and northern Uttarakuru. At that time, the day in Pūrvavideha is longest, lasting eighteen muhūrtas, while its night is shortest, lasting twelve muhūrtas. Day and night in Jambudvīpa and northern Uttarakuru are equal, each lasting fifteen muhūrtas. Six muhūrtas are in motion, and twenty-four muhūrtas are unmoving.

When the sun travels the outer course of Pūrvavideha, it also travels the inner course of Aparagodānīya and the middle course of southern Jambudvīpa and northern Uttarakuru. At that time, the night in Pūrvavideha is longest, lasting eighteen muhūrtas, while its day is shortest, lasting twelve muhūrtas. The day in Aparagodānīya is longest, lasting eighteen muhūrtas, while its night is shortest, lasting twelve muhūrtas. Day and night in southern Jambudvīpa and northern Uttarakuru are equal, each lasting fifteen muhūrtas.

When the sun travels the inner course of Jambudvīpa, it also travels the outer course of northern Uttarakuru and the middle course of Pūrvavideha and Aparagodānīya. The day in Jambudvīpa is longest, lasting eighteen muhūrtas, while its night is shortest, lasting twelve muhūrtas. The night in northern Uttarakuru is longest, lasting eighteen muhūrtas, while its day is shortest, lasting twelve muhūrtas. Day and night in Pūrvavideha and Aparagodānīya are equal, each lasting fifteen muhūrtas.

When the sun travels the outer course of southern Jambudvīpa, it also travels the inner course of northern Uttarakuru and the middle course of Pūrvavideha and Aparagodānīya. At that time, the night in Jambudvīpa is longest, lasting eighteen muhūrtas, while its day is shortest, lasting twelve muhūrtas. The day in northern Uttarakuru is longest, lasting eighteen muhūrtas, while its night is shortest, lasting twelve muhūrtas. Day and night in Pūrvavideha and Aparagodānīya are equal, each lasting fifteen muhūrtas.

The same explanation applies to Pūrvavideha and Aparagodānīya.

In the world, thirty muhūrtas are invariably reckoned as one day and night. One muhūrta has thirty parts, each called a lava. When the day increases, it increases by one lava; when the day decreases, it decreases by one lava. The same applies to the night. When the day decreases, the night increases by one lava; when the night decreases, the day increases by one lava. When the day is longest, lasting eighteen muhūrtas, the night is shortest, lasting twelve muhūrtas. When the night is longest, lasting eighteen muhūrtas, the day is shortest, lasting twelve muhūrtas. When day and night are equal, the day lasts fifteen muhūrtas and the night lasts fifteen muhūrtas.

When the fifteenth day of the fifth month is complete and the Western Region begins the rains retreat, the rains retreat in the land of Han has already lasted a full month. At that time, the day is longest, lasting eighteen muhūrtas, and the night is shortest, lasting twelve muhūrtas.

Beginning on the sixteenth day, the day decreases by one lava, and in a month it decreases by one muhūrta. In the second month it again decreases by one muhūrta. In the third month it again decreases by one muhūrta. By the fifteenth day of the eighth month, when India holds the pravāraṇā and the land of Han receives the kaṭhina robe, day and night are equal, each lasting fifteen muhūrtas.

Again, from the sixteenth day through the following month, it decreases by one muhūrta. In the second month it again decreases by one muhūrta. In the third month it again decreases by one muhūrta. By the fifteenth day of the eleventh month, the night is longest, lasting eighteen muhūrtas, and the day is shortest, lasting twelve muhūrtas. From that time, the day decreases by one lava. Over one month the night then decreases by one muhūrta. In the second month it again decreases by one muhūrta. In the third month it again decreases by one muhūrta. By the fifteenth day of the second month, day and night are equal, each lasting fifteen muhūrtas.

Again, from the sixteenth day through the following month, it decreases by one muhūrta. In the second month it again decreases by one muhūrta. In the third month it again decreases by one muhūrta. By the fifteenth day of the fifth month, the day is longest, lasting eighteen muhūrtas, and the night is shortest, lasting twelve muhūrtas.

There is also another reckoning: in India, during the first month of the summer season, on the ninth day of the latter half of the month—the ninth day of the sixth month—the day is longest, lasting eighteen muhūrtas, and the night is shortest, lasting twelve muhūrtas. By the ninth day of the ninth month, day and night are equal, each lasting fifteen muhūrtas. On the ninth day of the eleventh month, the night is longest, lasting eighteen muhūrtas, and the day is shortest, lasting twelve muhūrtas. On the ninth day of the third month, day and night are equal, each lasting fifteen muhūrtas.

Revolving in this way, five complete years constitute one yuga, containing two intercalary months: the first derived from the moon and the second from the sun. Within the five years are twelve days, then nine days, then six days, then three days, then fifteen days; within these periods the lengths of day and night vary. The moon serves three functions of differentiation: first, it distinguishes the months; second, it distinguishes the periods of fifteen days; and third, it distinguishes fullness.

The sun distinguishes night and day, distinguishes the seasons of summer, autumn, and winter and their divisions, and distinguishes the year. These are the three functions accomplished through the sun.

There are two kinds of intercalary month: one derived from the moon and one derived from the sun. The lunar intercalary month is formed from the moon. In the fourth month the sun divides it into two short lunar months. One short lunar month is one-third, and the other short lunar month consists of the remaining seven parts.

Within one year there should be six short lunar months. In five years there is a deficiency of thirty days. These thirty days must be made up within the five years. If short lunar months were not established, the full moon would not occur at the proper time. The other short month is formed from the sun. People in the world reckon thirty muhūrtas as one day and night and divide the thirty muhūrtas into sixty parts. Because the sun is swift, it completes the circuit in fifty-nine parts, leaving one part over. For this reason, every two months are one day longer.

Again, another day is added every two months, so that a full year is six days longer. Thus, in five years there is an additional month. Using this month to supplement the five-year period constitutes the solar intercalation. If this intercalation were not made, the seasons and years would become disordered and inaccurate.

Furthermore, there must be two intercalary months in five years: the first in the third year and the second in the fifth year.

If the moon is in Jambudvīpa, after three months the sun reaches Aparagodānīya; if it is in northern Uttarakuru, it is the sixth month; in Pūrvavideha, it is the ninth month; after completing one year, it returns to Jambudvīpa.

Throughout the world there are always three seasons: summer, winter, and spring. Summer follows spring, winter follows summer, and spring follows winter.

On the fifteenth day of the eighth month, when the pravāraṇā is held in Pūrvavideha, it is the time for commencing the rains retreat on the fifteenth day of the fifth month in Jambudvīpa; it is the fifteenth day of the second month in Aparagodānīya and the fifteenth day of the eleventh month in northern Uttarakuru.

The summer season is divided into three months. In Pūrvavideha it has already emerged. Between the two continents of Pūrvavideha and southern Jambudvīpa are three months. In Jambudvīpa the three months of spring have not yet appeared. Between the two continents of Jambudvīpa and Godānīya, in Godānīya, one month of spring has already passed and two months of winter have not yet passed. These are the three months between the two continents of Godānīya and Uttarakuru.

In Uttarakuru, two months of winter have already passed beyond Pūrvavideha, while one month of summer has not yet entered. These are the three months between the two continents of Uttarakuru and Pūrvavideha.

Mount Sumeru, king of mountains, stands precisely at the center of the four continents of the world. How does Mount Sumeru, king of mountains, stand amid the four continents?

The northern boundary is called the dividing line of the sun’s course. The east of Pūrvavideha is the north of southern Jambudvīpa. The west of Pūrvavideha is the south of southern Jambudvīpa. The north of Pūrvavideha is the west of southern Jambudvīpa. The south of Pūrvavideha is the east of southern Jambudvīpa.

The same applies to northern Uttarakuru and western Aparagodānīya.

Southern Jambudvīpa faces northern Uttarakuru, while Pūrvavideha faces Aparagodānīya.

At the very beginning, when the sun and moon first arose in the world, it was thus profoundly ordered. The sun descended at the center of Pūrvavideha, while the moon descended at the center of Aparagodānīya. At that time, their light shone everywhere throughout the four continents. The sun illuminated one half, and the moon illuminated the other half. When the sun had passed the center of Pūrvavideha, it had set in northern Uttarakuru and had risen in southern Jambudvīpa.

When the moon had passed the center of Aparagodānīya, it had set in Jambudvīpa and had risen in Uttarakuru.

On a full-moon night, when the moon has reached Uttarakuru and stands at the meridian, the sun stands at the meridian in southern Jambudvīpa. When the sun passes the center of Jambudvīpa, it has set in Aparagodānīya and risen in Pūrvavideha.

When the moon passes the center of northern Uttarakuru, it has risen in Pūrvavideha and set in Aparagodānīya.

On a full-moon night in Pūrvavideha, when the moon stands at the meridian, the sun stands at the meridian in Aparagodānīya. When the sun passes the center of Aparagodānīya, it has set in Jambudvīpa and risen in Uttarakuru.

When the moon passes the center of Pūrvavideha, it has set in Uttarakuru and risen in Jambudvīpa. On a full-moon night in Jambudvīpa, when the moon stands at the meridian, the sun stands at the meridian in northern Uttarakuru.

How do the sun and moon converge in one place? The sun constantly follows the moon, drawing forty-eight thousand and eighty yojanas nearer each day; each day’s separation is likewise. When they draw near, each day three and one-third yojanas of the full moon are covered. For this reason, on the fifteenth day the moon is completely covered; this is called the full day of the dark fortnight. Each day the sun separates from the moon by forty-eight thousand and eighty yojanas. Each day the moon emerges from three and one-third yojanas of covering. For this reason, on the fifteenth day the moon is fully revealed and complete; in the world this is called the full moon of the bright fortnight.

When they are farthest apart, the moon is full; in the world this is called the full sun-and-moon day of the bright fortnight.

When they occupy the same place, they travel together; in the world this is called the full day of the dark fortnight. The diameter of their light is seven hundred million, twenty-one thousand, two hundred yojanas, and its circumference is two billion, one hundred million, sixty-three thousand, six hundred yojanas.

When the sun rises in Jambudvīpa and sets in northern Uttarakuru, it is at the meridian in Pūrvavideha and midnight in Aparagodānīya. The four times in these four continents are established by the sun.

Thus did the Buddha, the Blessed One, explain this meaning. Thus have I heard.