30 （三〇）世记经

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī, together with a great assembly of 1,250 bhikṣus.

At that time, the bhikṣus gathered in the Dharma hall after the meal and discussed, "Venerable ones! It is unprecedented. How did this world come to be destroyed? How did it come to be formed? What are the lands where sentient beings dwell like?"

At that time, the World-Honored One, in a secluded place, listened with his divine ear and heard the bhikṣus discussing such matters in the Dharma hall after the meal. Then the World-Honored One rose from his quiet cave, went to the Dharma hall, sat down, and knowingly asked, "What were you discussing just now?"

The bhikṣus said to the Buddha, "After the meal, we gathered in the Dharma hall and discussed, 'Venerable ones! It is unprecedented. How did this world come to be destroyed? How did it come to be formed? What are the lands where sentient beings dwell like?' We gathered in the hall to discuss such matters."

The Buddha told the bhikṣus, "Excellent! Excellent! Those who have left home should practice two things: the noble silence and discussing the Dharma. When you gather in the Dharma hall, you should also be like this - practicing the noble silence and discussing the Dharma. Bhikṣus! Do you wish to hear the Tathāgata's explanation of the formation and destruction of the world and the lands where sentient beings dwell?"

At that time, the bhikṣus said to the Buddha, "Yes, World-Honored One! Now is the right time. We wish to hear it with joy. After the World-Honored One has spoken, we will uphold it."

The Buddha said, "Bhikṣus! Listen attentively, listen attentively, and consider it well. I will explain it for you."

The Buddha told the bhikṣus, "Just as the sun and moon circle the four continents in a day, illuminating with their light, so too are the thousand worlds. In the thousand worlds, there are a thousand suns and moons, a thousand Mount Sumerus, four thousand continents, four thousand great continents, four thousand seas, four thousand great oceans, four thousand dragons, four thousand great dragons, four thousand garuḍas, four thousand great garuḍas, four thousand evil paths, four thousand great evil paths, four thousand kings, four thousand great kings, seven thousand great trees, eight thousand great hells, ten thousand great mountains, a thousand Yama kings, a thousand Four Heavenly Kings, a thousand Trāyastriṃśa Heavens, a thousand Yama Heavens, a thousand Tuṣita Heavens, a thousand Nirmāṇarati Heavens, a thousand Paranirmitavaśavartin Heavens, a thousand Brahmā Heavens - this is called a small chiliocosm. As in a small chiliocosm, so too are the thousand small chiliocosms - this is called a dichiliocosm. As in a dichiliocosm, so too are the thousand dichiliocosms - this is called a trichiliocosm. The formation and destruction of such a world system is called a buddha-land where sentient beings dwell."

The Buddha told the bhikṣus, "Now this great earth is sixteen thousand eight hundred yojanas deep, its edge boundless. The earth rests on water, the water is three thousand thirty yojanas deep, its edge boundless. The water rests on wind, the wind is six thousand forty yojanas deep, its edge boundless. Bhikṣus! The great ocean is eight thousand four hundred yojanas deep, its edge boundless. Mount Sumeru enters the ocean water eight thousand four hundred yojanas, and rises above the sea water eight thousand four hundred yojanas. Its base is connected to the earth, with many solid earth layers. The mountain rises straight up, without any bends. Various trees grow, with many fragrances. The fragrance pervades the forests, with many sages and gods dwelling there. The mountain's base is made of pure golden sand. On the four sides of the mountain, four terraces emerge, seven hundred yojanas high, with various colors and seven treasures. The four terraces slope and curve over the ocean.

Mount Sumeru has seven jeweled stairways. The lower stairway is sixty yojanas wide. On both sides of the stairway are seven jeweled walls, seven railings, seven nets, and seven rows of trees. The golden walls have silver gates, the silver walls have golden gates, the crystal walls have lapis lazuli gates, the lapis lazuli walls have crystal gates, the red pearl walls have agate gates, the agate walls have red pearl gates, and the quartz walls have gates of various treasures. The railings are made of gold with silver crossbars, silver with golden crossbars, crystal with lapis lazuli crossbars, lapis lazuli with crystal crossbars, red pearls with agate crossbars, agate with red pearl crossbars, and quartz with crossbars of various treasures. Above the railings are jeweled nets. The golden nets hang silver bells, the silver nets hang golden bells, the lapis lazuli nets hang crystal bells, the crystal nets hang lapis lazuli bells, the red pearl nets hang agate bells, the agate nets hang red pearl bells, and the quartz nets hang bells of various treasures. The golden trees have golden roots and branches with silver leaves and fruits, the silver trees have silver roots and branches with golden leaves and fruits, the crystal trees have crystal roots and branches with lapis lazuli leaves and flowers, the lapis lazuli trees have lapis lazuli roots and branches with crystal leaves and flowers, the red pearl trees have red pearl roots and branches with agate leaves and flowers, the agate trees have agate roots and branches with red pearl leaves and flowers, and the quartz trees have quartz roots and branches with leaves and flowers of various treasures.

The seven jeweled walls have four gates, and the gates have railings. On top of the seven jeweled walls are all pavilions and terraces, surrounded by gardens and bathing ponds, with various jeweled flowers and leaves. Rows of jeweled trees are lush with flowers and fruits. Fragrant breezes blow in all directions, pleasing the minds of people. There are countless thousands of ducks, geese, mandarin ducks, and other exotic birds, singing in harmony.

The middle level stairway of Mount Sumeru is forty yojanas wide. On both sides of the stairway are seven jeweled walls, seven railings, seven nets, and seven rows of trees. The upper level stairway is twenty yojanas wide. On both sides of the stairway are seven jeweled walls, seven railings, seven nets, and seven rows of trees. There are also countless birds singing in harmony, just like on the middle stairway.

The Buddha told the bhikṣus: "The lower stairway is inhabited by yakṣas named Garuḍapāda. The middle stairway is inhabited by yakṣas named Mālatī. The upper stairway is inhabited by yakṣas named Nandana. The four corners rise up 42,000 yojanas, where the palaces of the Four Heavenly Kings are located. There are seven jeweled walls, seven railings, seven nets, and seven rows of trees. The jeweled bells and countless birds singing in harmony are also like this. On the summit of Mount Sumeru is the palace of the Thirty-three Heavens, with seven jeweled walls, seven railings, seven nets, and seven rows of trees. The jeweled bells and countless birds singing in harmony are also like this. Beyond the Thirty-three Heavens by one yojana is the palace of the Yāma Heaven. Beyond the Yāma Heaven by one yojana is the palace of the Tuṣita Heaven. Beyond the Tuṣita Heaven by one yojana is the palace of the Nirmāṇarati Heaven. Beyond the Nirmāṇarati Heaven by one yojana is the palace of the Paranirmitavaśavartin Heaven. Beyond the Paranirmitavaśavartin Heaven by one yojana is the palace of the Brahmakāyika Heaven.

Between the Paranirmitavaśavartin Heaven and the Brahmakāyika Heaven, there is the palace of the Māra Heaven, 6,000 yojanas long and wide. The palace walls are sevenfold, with seven railings, seven nets, and seven rows of trees. The jeweled bells and countless birds singing in harmony are also like this. Beyond the Brahmakāyika Heaven by one yojana is the palace of the Ābhāsvara Heaven. Beyond the Ābhāsvara Heaven by one yojana is the palace of the Śubhakṛtsna Heaven. Beyond the Śubhakṛtsna Heaven by one yojana is the palace of the Bṛhatphala Heaven. Beyond the Bṛhatphala Heaven by one yojana is the palace of the Āsaṃjñika Heaven. Beyond the Āsaṃjñika Heaven by one yojana is the palace of the Naivasaṃjñānāsaṃjñāyatana Heaven. Beyond the Naivasaṃjñānāsaṃjñāyatana Heaven by one yojana is the palace of the Avīci Heaven. Beyond the Avīci Heaven by one yojana is the palace of the Sudarśana Heaven. Beyond the Sudarśana Heaven by one yojana is the palace of the Sudarśanottara Heaven. Beyond the Sudarśanottara Heaven by one yojana is the palace of the Akaniṣṭha Heaven. Beyond the Akaniṣṭha Heaven is the Ākāśānantyāyatana Heaven, the Vijñānānantyāyatana Heaven, the Ākiñcanyāyatana Heaven, and the Naivasaṃjñānāsaṃjñāyatana Heaven. This is the limit of sentient beings, the world of sentient beings. All sentient beings are born, age, get sick, die, and experience the aggregates and existence. This is the limit.

The Buddha told the bhikṣus: "To the north of Mount Sumeru is a continent called Uttarakuru, square in shape, 10,000 yojanas long and wide. The faces of the people are also square, resembling the shape of the land. To the east of Mount Sumeru is a continent called Pūrvavideha, round in shape, 9,000 yojanas long and wide. The faces of the people are also round, resembling the shape of the land. To the west of Mount Sumeru is a continent called Aparagodānīya, shaped like a half-moon, 8,000 yojanas long and wide. The faces of the people are also like that, resembling the shape of the land. To the south of Mount Sumeru is a continent called Jambudvīpa, narrow in the south and broad in the north, 7,000 yojanas long and wide. The faces of the people are also like that, resembling the shape of the land. The northern side of Mount Sumeru is made of celestial gold, illuminating the north. The eastern side of Mount Sumeru is made of celestial silver, illuminating the east. The western side of Mount Sumeru is made of celestial crystal, illuminating the west. The southern side of Mount Sumeru is made of celestial lapis lazuli, illuminating the south.

In Uttarakuru there is a great tree king called Ambara, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. In Pūrvavideha there is a great tree king called Kalāpa, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. In Aparagodānīya there is a great tree king called Kinti, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions; and under the tree is a stone bull banner, one yojana high. In Jambudvīpa there is a great tree king called Jambū, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. The garuḍa king and the nāga king have a tree called Kurīṣa, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. The asura king has a tree called Suvidita, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions. The Trāyastriṃśa Heaven has a tree called Trayastriṃśa, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas in all directions.

Beside Mount Sumeru is a mountain called Gandhamādana, 42,000 yojanas high and 42,000 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. The mountain is 84,000 yojanas away from Mount Sumeru. In between, there are only blue lotuses, red lotuses, white lotuses, and pink lotuses, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Mount Gandhamādana is a mountain called Īṣādhara, 21,000 yojanas high and 21,000 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 42,000 yojanas away from Mount Gandhamādana. In between, there are only blue lotuses, red lotuses, white lotuses, and pink lotuses, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Mount Īṣādhara is a mountain called Nimimdhara, 10,500 yojanas high and 10,500 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 21,000 yojanas away from Mount Īṣādhara. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Mount Nimimdhara is a mountain called Sudarśana, 3,000 yojanas high and 3,000 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 10,500 yojanas away from Mount Nimimdhara. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air.

Not far from Mount Sudarśana is a mountain called Horse-Eating Mountain, 3,000 yojanas high and 3,000 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 6,000 yojanas away from Mount Sudarśana. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Horse-Eating Mountain is a mountain called Nimimdhara, 1,200 yojanas high and 1,200 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 3,000 yojanas away from Horse-Eating Mountain. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Nimimdhara Mountain is a mountain called Subjugation, 600 yojanas high and 600 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 1,200 yojanas away from Nimimdhara Mountain. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air. Not far from Subjugation Mountain is a mountain called Diamond Encircling, 300 yojanas high and 300 yojanas long and wide. Its edges are vast and varied, made of the seven treasures. It is 600 yojanas away from Subjugation Mountain. In between, there are only four kinds of mixed flowers, with reeds, pines, and bamboo growing among them, emitting various fragrances that fill the air.

Not far from the Great Diamond Mountain is a great ocean. On the northern shore of the ocean is a great tree king called Jambū, with a circumference of seven yojanas, a height of one hundred yojanas, and branches and leaves spreading fifty yojanas. There is also a forest nearby called Aṃbā, fifty yojanas long and wide. There is also a forest called Yāma, fifty yojanas long and wide. There is also a forest called Śāla, fifty yojanas long and wide. There is also a forest called Tāla, fifty yojanas long and wide. There is also a forest called Nāḍa, fifty yojanas long and wide. There is also a forest called Male, fifty yojanas long and wide. There is also a forest called Female, fifty yojanas long and wide. There is also a forest called Male and Female, fifty yojanas long and wide. There is also a forest called Saṃna, fifty yojanas long and wide. There is also a forest called Sandalwood, fifty yojanas long and wide. There is also a forest called Kharjura, fifty yojanas long and wide. There is also a forest called Panasa, fifty yojanas long and wide. There is also a forest called Vilva, fifty yojanas long and wide. There is also a forest called Fragrant Wood, fifty yojanas long and wide. There is also a forest called Pear, fifty yojanas long and wide. There is also a forest called Stone-like, fifty yojanas long and wide. There is also a forest called Sweet, fifty yojanas long and wide. There is also a forest called Āmalaka, fifty yojanas long and wide. There is also a forest called Āmra, fifty yojanas long and wide. There is also a forest called Wood Apple, fifty yojanas long and wide. There is also a forest called Sugarcane, fifty yojanas long and wide. There is also a forest called Reeds, fifty yojanas long and wide. There is also a forest called Bamboo, fifty yojanas long and wide. There is also a forest called Śara, fifty yojanas long and wide. There is also a forest called Śara-like, fifty yojanas long and wide. There is also a forest called Wood Apple, fifty yojanas long and wide. There is also a forest called Large Wood Apple, fifty yojanas long and wide. There is also a forest called Liberation Flower, fifty yojanas long and wide. There is also a forest called Campaka, fifty yojanas long and wide. There is also a forest called Pāṭala, fifty yojanas long and wide. There is also a forest called Sumana, fifty yojanas long and wide. There is also a

Beyond this land of emptiness, there are also flower ponds in the empty land, fifty yojanas long and wide. There are also lotus ponds, blue lotus ponds, and white lotus ponds, filled with poisonous snakes, each fifty yojanas long and wide. Beyond this land of emptiness, there is a great ocean called Utse, below which is the path of the wheel-turning sage kings, twelve yojanas wide. On both sides of the path are sevenfold walls, sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures. When a wheel-turning sage king appears in the world, the water naturally recedes and the path appears level. Not far from the sea is a mountain called Utse, which is majestic, with luxuriant trees, abundant flowers and fruits, fragrant scents, and various birds and beasts. Not far from Mount Utse is a mountain called Golden Wall, with eighty thousand caves. Eighty thousand elephant kings live in these caves, their bodies pure white with variegated heads, and their mouths with six tusks filled with gold. Beyond Mount Golden Wall is Mount Snow, five hundred yojanas long and wide, and five hundred yojanas deep, extending into the sea from east to west. In the middle of Mount Snow is a jeweled mountain, twenty yojanas high.

Mount Snow rises one hundred yojanas high. On the summit of the mountain is Lake Anavatapta, fifty yojanas long and wide. Its water is clear, cool, pure, and unpolluted. It is paved with the seven treasures, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all of various colors, made of the seven treasures. The railings are golden with silver crossbars, silver with golden crossbars, lapis lazuli with crystal crossbars, crystal with lapis lazuli crossbars, red pearl with agate crossbars, agate with red pearl crossbars, and carnelian with all kinds of precious crossbars. The golden net has silver bells, the silver net has golden bells, the lapis lazuli net has crystal bells, the crystal net has lapis lazuli bells, the carnelian net has all kinds of precious bells. The golden tāla tree has a golden root and branches, silver leaves and fruit, the silver tāla tree has a silver root and branches, golden leaves and fruit, the crystal tree has a crystal root and branches, lapis lazuli flowers and fruit, the red pearl tree has a red pearl root and branches, agate leaves and flowers and fruit, the carnelian tree has a carnelian root and branches, all kinds of precious flowers and fruit.

"Beside Lake Anavatapta are gardens and ponds, with flowers piled up, various tree leaves, abundant flowers and fruits, various fragrant breezes blowing in all directions, and various kinds of birds singing harmoniously. The bottom of Lake Anavatapta is filled with golden sand. On the four sides of the lake are all steps, with golden crossbars and silver steps, silver crossbars and golden steps, lapis lazuli crossbars and crystal steps, crystal crossbars and lapis lazuli steps, red pearl crossbars and agate steps, agate crossbars and red pearl steps, carnelian crossbars and all kinds of precious steps. Around the lake are all railings, with four kinds of flowers - blue, yellow, red, and white, mixed together, the flowers are like wheels, and the flower roots are like wheels. The juice from the flower roots is white like milk, and tastes sweet like honey. To the east of Lake Anavatapta is the Ganges River, which flows from the mouth of an ox and enters the Eastern Sea with five hundred rivers. To the south of Lake Anavatapta is the Sindhu River, which flows from the mouth of a lion and enters the Southern Sea with five hundred rivers. To the west of Lake Anavatapta is the Vaksu River, which flows from the mouth of a horse and enters the Western Sea with five hundred rivers. To the north of Lake Anavatapta is the Sita River, which flows from the mouth of an elephant and enters the Northern Sea with five hundred rivers. In the palace of Anavatapta is a five-pillar hall, where the dragon king Anavatapta always resides."

The Buddha said, "Why is it called Anavatapta? What does Anavatapta mean? All the dragon kings in this Jambudvipa have three afflictions, but the dragon king Anavatapta has none of the three afflictions. What are the three? First, all the dragons in Jambudvipa are scorched by hot winds and hot sand, burning their skin, flesh, and bones, causing them pain and suffering. The dragon king Anavatapta has none of these afflictions. Second, in the palaces of all the dragons in Jambudvipa, violent winds blow, blowing away their jeweled ornaments and revealing their dragon bodies, causing them pain and suffering. The dragon king Anavatapta has none of these afflictions. Third, when all the dragon kings in Jambudvipa are in their palaces enjoying themselves, the great garuḍa bird enters the palace and seizes them, or just born, to eat them. The dragons are terrified and always suffer from heat. The dragon king Anavatapta has none of these afflictions; if the garuḍa bird has the thought of going there, it will immediately die, thus it is called Anavatapta."

The Buddha told the bhikṣus, "To the right of the Snow Mountains is a city called Vaiśālī. To the north of the city are seven black mountains. To the north of the seven black mountains is the Fragrant Mountain. On the mountain there is always the sound of singing, music, and playing. There are two caves on the mountain, one named Day and the other named Good Day. They are made of the seven treasures of heaven, soft and fragrant, like heavenly garments. The gandharva king of wonderful sounds lives there with five hundred gandharvas. To the north of the Day and Good Day caves is a king of śāla trees named Good Abiding, surrounded by eight thousand trees on all sides. Under the Good Abiding tree is an elephant king also named Good Abiding, living under the tree. Its body is pure white, standing evenly on seven places. It can fly with strength. Its head is red, with variegated hair in between. It has six slender tusks filled with gold. It is surrounded and followed by eight thousand elephants. The eight thousand elephants under the eight thousand trees are also like this.

To the north of the Good Abiding tree is a great bathing pond named Motian, fifty yojanas long and wide, surrounded by eight thousand bathing ponds. The water is clear and cool, without any dust or impurities. It is surrounded by seven layers of railings, seven layers of nets, and seven rows of trees, all made of the seven treasures. The golden railings have silver crossbars, the silver railings have golden crossbars, the crystal railings have lapis lazuli crossbars, the lapis lazuli railings have crystal crossbars, the red pearl railings have agate crossbars, the agate railings have red pearl crossbars, and the carnelian railings have various precious crossbars. The golden nets hang silver bells, the silver nets hang golden bells, the crystal nets hang lapis lazuli bells, the lapis lazuli nets hang crystal bells, the red pearl nets hang agate bells, the agate nets hang red pearl bells, and the carnelian nets hang various precious bells. The golden trees have golden roots and branches, silver leaves and fruits. The silver trees have silver roots and branches, golden leaves and fruits. The crystal trees have crystal roots and branches, lapis lazuli flowers and fruits. The lapis lazuli trees have lapis lazuli roots and branches, crystal flowers and fruits. The red pearl trees have red pearl roots and branches, agate flowers and fruits. The agate trees have agate roots and branches, red pearl flowers and fruits. The carnelian trees have carnelian roots and branches, various precious flowers and fruits.

The bottom of the pond is covered with golden sand. Around the pond are seven steps made of the seven treasures. The golden steps have silver treads, the silver steps have golden treads, the crystal steps have lapis lazuli treads, the lapis lazuli steps have crystal treads, the red pearl steps have agate treads, the agate steps have red pearl treads, and the carnelian steps have various precious treads. On both sides of the steps are jeweled railings. In the pond grow four kinds of flowers, blue, yellow, red, and white, with various colors mixed. The flowers are like cart wheels, and their roots are like cart hubs. The sap from the flower roots is white like milk, and tastes sweet like honey. Around the pond on all sides are various gardens, groves, and ponds, growing various flowers. The trees are cool, with abundant flowers and fruits. The birds of various kinds sing harmoniously, also like this. When the Good Abiding elephant king wants to play and bathe in the pond, he thinks of the eight thousand elephant kings. Then the eight thousand elephant kings also think to themselves, 'The Good Abiding elephant king is now thinking of us. We should go to where the elephant king is.' Then the elephants immediately go forward and stand before him.

Then the Good Abiding elephant king, with the eight thousand elephants, went to the Motian pond. Among the elephants, some held parasols for the king, some held jeweled fans to fan the elephant king, and some performed music and dance as a leading escort. At that time, the Good Abiding elephant king entered the pond to bathe, performed music and dance, and enjoyed himself together. Some elephants washed the king's nose, some washed his mouth, head, tusks, ears, belly, back, tail, and feet. Some pulled out flower roots, washed them, and fed them to the king. Some took the four kinds of flowers and scattered them over the king. At that time, the Good Abiding elephant king, after bathing and eating, enjoyed himself together. He then came out of the pond and stood under the Good Abiding tree. The eight thousand elephants then each entered the pond to bathe, eat, and enjoy themselves. After finishing, they came out and went to where the elephant king was.

"Then the elephant king, with the eight thousand elephants as a leading escort, went to the Good Abiding tree king. Some held parasols to cover the elephant king, some held jeweled fans to fan the elephant king, and some performed music and dance as a leading escort. At that time, the Good Abiding elephant king, after arriving at the tree king, sat, lay down, and walked as he pleased. The remaining eight thousand elephants each sat, lay down, and walked as they pleased under their own trees. In the grove, there were trees with a circumference of eight zhang, nine zhang, up to ten zhang, and fifteen zhang. Only the Good Abiding elephant king's banyan tree king had a circumference of sixteen zhang. When the branches and leaves of the eight thousand banyan trees fell, a gentle breeze blew them far outside the grove. Also, when the eight thousand elephants defecated and urinated, the yakṣa ghosts removed them outside the grove."

The Buddha told the bhikṣus, "The Good Abiding elephant king has great divine power and merits like this. Although he is an animal, he receives blessings like this."

The Buddha told the bhikṣus, "In the Uttarakuru world, there are many mountains. On the sides of those mountains, there are gardens, ponds, and various flowers. The trees are cool, with abundant flowers and fruits. Countless birds sing harmoniously together. Moreover, in those mountains, there are many flowing streams. The water is gentle and not abrupt. Covered with various flowers, it flows slowly. On both sides of the banks, there are many trees with soft branches and abundant flowers and fruits. The ground is covered with soft grass, curling to the right, the color like a peacock's feathers, the fragrance like a pārijāta flower, and soft like heavenly garments. The ground is soft and smooth. When one steps on the ground, it sinks four inches, and when one lifts the foot, it returns to level, as flat as the palm of the hand, without any high or low.

Bhikṣus! In the Uttarakuru land, there are four Anavatapta ponds on the four sides, each one hundred yojanas in length and width. The water is clear and free from impurities. The banks are lined with the seven treasures, and there are countless birds singing harmoniously together, just like the Madhyamaka pond. The four great ponds each give rise to four great rivers, ten yojanas wide. The water is gentle and not abrupt, covered with various flowers, flowing slowly. On both sides of the banks, there are many trees with soft branches and abundant flowers and fruits. The ground is covered with soft grass, curling to the right, the color like a peacock's feathers, the fragrance like a pārijāta flower, and soft like heavenly garments. The ground is soft and smooth. When one steps on the ground, it sinks four inches, and when one lifts the foot, it returns to level, as flat as the palm of the hand, without any high or low.

The land always has naturally grown glutinous rice, which grows without planting and is free from husks, like a cluster of white flowers. It is like the food of the Trāyastriṃśa Heaven, with all flavors complete. The land always has naturally grown cauldrons and pots, with a jewel called flame light placed under the pots. When the rice is cooked, the light goes out. It does not require firewood or human effort. There are trees in the land called bent body, with leaves overlapping each other. When it rains, it does not leak. The men and women of that land take shelter under them. There are also fragrant trees, seventy yojanas high, with abundant flowers and fruits. When the fruits ripen, the shells split open by themselves and the fragrance naturally comes out. Some of the trees are sixty yojanas high, some fifty, forty, and the smallest is five yojanas high. They are all abundant with flowers and fruits. When the fruits ripen, the shells split open by themselves and the fragrance naturally comes out.

There are also clothing trees, seventy yojanas high, with abundant flowers and fruits. When the fruits ripen, the shells split open by themselves and various kinds of clothing come out. Some of the trees are sixty yojanas high, some fifty, forty, and the smallest is five yojanas high. They are all abundant with flowers and fruits, producing various kinds of clothing.

There is a pond in the land called Good View, one hundred yojanas long and wide. The water is clear and pure, without any impurities. It is surrounded by seven layers of railings, seven layers of nets, and seven rows of trees, all the way to the countless birds singing harmoniously, also like this.

There are also various jeweled boats in the river. When the people of that land want to enter the river to bathe and play, they take off their clothes on the shore, board the boat in the middle of the river, and play and enjoy themselves. When they are done, they cross the water, pick up their clothes, and put them on. The first ones out put them on first, and the last ones out put them on last. They do not seek their original clothes.

To the south of the Good View Pond flows the River of Wonderful Body, to the west flows the River of Wonderful Taste, and to the north flows the River of Light and Shadow, also like this.

There is a garden called Good View to the east of the Good View Pond, one hundred yojanas long and wide, surrounded by seven railings, seven nets, and seven rows of trees, interspersed with various colors, made of the seven treasures. The garden has four great gates on all four sides, surrounded by railings, all made of the seven treasures. The garden inside is pure, without thorns or brambles. The ground is level, without ditches, pits, or hills. There are also no mosquitoes, flies, fleas, lice, snakes, bees, wasps, tigers, wolves, or vicious beasts. The ground is pure gold, without stones or sand. The yin and yang are balanced, and the four seasons are harmonious. It is neither cold nor hot, without any afflictions. The ground is moist and free from dust and dirt, like oil smeared on the ground, with no dust rising. Various grasses grow all year round, without winter or summer. The trees are luxuriant, with abundant flowers and fruits. The ground grows soft grass, curling to the right, the color like a peacock's feathers, the fragrance like the pāśīka flower, and as soft as heavenly garments. When one steps on the ground, it sinks four inches, and when one lifts the foot, it returns to its original state.

To the south of the Good View Pond is a garden called Great Good View. To the west of the Good View Pond is a garden called Entertainment. To the north of the Good View Pond is a garden called Equal Flowers, also like this.

The people of that land are similar in appearance, with equal features, indistinguishable. Their appearance is youthful, like twenty people in Jambudvīpa. Their teeth are even, clean, and white, close together without gaps. Their hair is dark blue, without dust or dirt. Their hair hangs down eight fingers, stopping at the eyebrows, neither long nor short. When the people of that land give rise to desire, they look at the woman and leave. The woman follows to the garden. If that woman is a relative of the man's father or mother, the tree does not bend to shade them, and they disperse. If she is not a relative of the man's father or mother, the tree bends to shade them, and they can enjoy themselves as they please for one, two, or up to seven days before dispersing. When the woman becomes pregnant, after seven or eight days she gives birth. The child is placed at the crossroads and left there. Travelers passing by will suckle the child, and sweet milk will flow from their fingers to nourish the child. After seven days, the child grows to be the same size as the people there. The boys go to the boys' group, and the girls go to the girls' group.

When they die, they do not cry or mourn. They adorn the corpse and leave it at the crossroads. There is a bird called Ucchedaka that takes the corpse to another place. Also, when the people of that land defecate, the ground opens up for them, and when they are done, the ground closes up again. The people of that land have no attachments or hoarding. Their lifespan is always fixed, and when they die, they are reborn in heaven. Why is the lifespan of those people always fixed? In their past lives, they practiced the ten wholesome actions. When their bodies disintegrated and their lives ended, they were reborn in Uttarakuru, with a lifespan of one thousand years, neither increasing nor decreasing. Therefore, the lifespan of those people is exactly the same.

"Furthermore, those who kill fall into evil destinies, while those who do not kill are reborn in good destinies. Those who steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, are covetous, jealous, and have wrong views fall into evil destinies; those who do not steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, are not covetous, jealous, or have wrong views are reborn in good destinies. If there are those who do not kill, steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, are not covetous, jealous, or have wrong views, and when their bodies disintegrate and their lives end, they are reborn in Uttarakuru, with a lifespan of one thousand years, neither increasing nor decreasing. Therefore, the lifespan of those people is exactly the same. Furthermore, those who are stingy and covetous, unable to give, fall into evil destinies when they die; those who open their hearts, are not stingy, and are able to give are reborn in good places. There are those who give to śramaṇas, brāhmaṇas, and the poor, beggars, the sick, and the suffering, providing them with clothing, food, carriages, flower garlands, perfumes, beds, and dwellings, and also building stupas and offering lamps. When their bodies disintegrate and their lives end, they are reborn in Uttarakuru, with a lifespan of one thousand years, neither increasing nor decreasing. Therefore, the lifespan of those people is exactly the same. Why is Uttarakuru called superior? The people of that land do not practice the ten wholesome actions, but their movements naturally accord with the ten wholesome actions. When their bodies disintegrate and their lives end, they are reborn in the good destinies of the heavens. Therefore, those people are called superior Uttarakuru. What does Uttarakuru mean? Among the three worlds, that land is the most supreme and superior, so it is called Uttarakuru."

The Buddha told the bhikṣus: "In the world, there are wheel-turning sage kings who accomplish the seven treasures and possess the four divine virtues. How do wheel-turning sage kings accomplish the seven treasures? First, the golden wheel treasure, second, the white elephant treasure, third, the dark horse treasure, fourth, the divine jewel treasure, fifth, the jade woman treasure, sixth, the householder treasure, and seventh, the military commander treasure. How do wheel-turning sage kings accomplish the golden wheel treasure? If a wheel-turning sage king appears in the land of Jambudvīpa, of the kṣatriya water-sprinkled head family, on the full moon day of the fifteenth, bathing in fragrant water, ascending to the high palace, together with the harem women enjoying entertainment, a heavenly golden wheel treasure suddenly appears before him, with a thousand spokes, its radiance complete, made of heavenly gold, crafted by heavenly artisans, not of the world, with a diameter of four zhang. The wheel-turning sage king, seeing it, silently thinks to himself: 'I have heard from the elders that if a kṣatriya king of the water-sprinkled head family, on the full moon day of the fifteenth, bathing in fragrant water, ascending to the Dharma hall, surrounded by harem women, a golden wheel suddenly appears before him, with a thousand spokes, its radiance complete, crafted by heavenly artisans, not of the world, with a diameter of four zhang, then he is called a wheel-turning sage king. Now that this wheel appears, could it be so? Now I should test this wheel treasure.'

At that time, the wheel-turning sage king immediately summoned the four divisions of troops, facing the golden wheel treasure, baring his right arm, kneeling on his right knee, stroking the golden wheel with his right hand, and saying: 'Turn towards the east according to the Dharma, do not violate the usual principles.' The wheel then turned east. At that time, the wheel-turning sage king immediately led the four divisions of troops to follow behind it. The four divine guides led the way in front of the golden wheel treasure. Wherever the wheel stopped, the king would halt his carriage. At that time, the kings of the small countries in the east saw the great king arrive. They brought golden bowls filled with silver grains and silver bowls filled with golden grains, came to where the king was, bowed their heads and said: 'Excellent! Great King! Now this land in the east is abundant and prosperous, with many precious treasures and a flourishing population. The people are kind and gentle, filial, loyal, and obedient. We only wish that the sage king would govern here. We will serve and obey you.' At that time, the wheel-turning sage king said to the small kings: 'Stop! Stop! All of you are already making offerings to me. You should only govern with the right Dharma, without partiality or injustice. Do not let there be any unrighteous conduct in the country. Do not kill living beings yourself, and do not teach others to kill living beings, steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, be covetous, jealous, or have wrong views. This is what I call governing.'

At that time, the small kings, having heard this teaching, immediately followed the great king on a tour of the countries, reaching the eastern seacoast. They then proceeded to the south, west, and north, wherever the wheel went. The kings of those countries each offered their lands, just like the small kings in the east. This Jambudvīpa is renowned for its fertile fields, abundant harvests, and many precious treasures. The forests and waters are pure and clean. Wherever the wheel goes, it measures and marks the land, extending twelve yojanas from east to west and ten yojanas from south to north. The divine beings build a city there during the night. The city has seven layers of railings, seven layers of nets, and seven layers of trees, all adorned with the seven treasures, and so on, with countless birds singing harmoniously. After building the city, the golden wheel treasure again measures and marks the land within the city, extending four yojanas from east to west and two yojanas from south to north. The divine beings build a palace there during the night. The palace walls are also seven layers, made of the seven treasures, and so on, with countless birds singing harmoniously, just like before. After building the palace, the golden wheel treasure then abides in the sky above the palace, complete and unmoving. The wheel-turning sage king joyfully declares: 'This golden wheel treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the golden wheel treasure.

What is meant by the accomplishment of the white elephant treasure? When the wheel-turning sage king sits in the main hall in the early morning, the white elephant treasure suddenly appears before him. Its fur is pure white, standing evenly on seven points, and it can fly with strength. Its head is multicolored, with six slender tusks inlaid with pure gold. At that time, the king, seeing it, thinks: 'This elephant is virtuous. If well-trained, it can be ridden.' He then tries to train it, and it is able to do all. At that time, the wheel-turning sage king wants to test the elephant himself. He rides it, leaving the city in the early morning, traveling around the four seas, and returning for a meal. At that time, the wheel-turning sage king joyfully declares: 'This white elephant treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the elephant treasure.

What is meant by the accomplishment of the wheel-turning sage king's dark blue horse treasure? When the wheel-turning sage king sits in the main hall in the early morning, the dark blue horse treasure suddenly appears before him. It is dark blue in color, with a red mane and tail, and a head and neck like an elephant. It can fly with strength. At that time, the king, seeing it, thinks: 'This horse is virtuous. If well-trained, it can be ridden.' He then tries to train it, and it is able to do all. At that time, the wheel-turning sage king wants to test the horse treasure himself. He rides it, leaving the city in the early morning, traveling around the four seas, and returning for a meal. At that time, the wheel-turning sage king joyfully declares: 'This dark blue horse treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the dark blue horse treasure.

What is meant by the accomplishment of the wheel-turning sage king's divine jewel treasure? When the wheel-turning sage king sits in the main hall in the early morning, the divine jewel treasure suddenly appears before him. Its substance is clear and pure, without flaws. At that time, the king, seeing it, says: 'This jewel is wonderful. If it has light, it can illuminate the palace.' At that time, the wheel-turning sage king wants to test this jewel. He immediately summons the four divisions of troops, places this jewel on a tall banner, and carries the banner out of the city at night. The light of the jewel illuminates one yojana, and the people in the city all rise to work, thinking it is daytime. At that time, the wheel-turning sage king joyfully declares: 'This divine jewel is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the divine jewel treasure.

What is meant by the accomplishment of the wheel-turning sage king's jade maiden treasure? When the jade maiden treasure suddenly appears, her complexion is radiant, her facial features are upright, she is neither tall nor short, neither coarse nor fine, neither white nor black, neither hard nor soft. In winter, her body is warm, and in summer, her body is cool. The pores of her body emit the fragrance of sandalwood, and her mouth emits the fragrance of blue lotus flowers. Her speech is gentle and her movements are calm. She rises first and sits later, never losing propriety. At that time, the wheel-turning sage king, seeing her, is unattached and does not think of her for a moment, let alone be intimate with her. At that time, the wheel-turning sage king, seeing her, joyfully declares: 'This jade maiden treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the jade maiden treasure.

What is meant by the accomplishment of the wheel-turning sage king's householder treasure? When the householder treasure suddenly appears, his treasure store is naturally boundless in wealth. The householder, due to past merit, can see through the ground and know where the hidden treasures are, whether they have an owner or not. For those with an owner, he can protect them; for those without an owner, he takes them to provide for the king. At that time, the householder treasure goes to the king and says: 'Great King! Do not worry about providing for me. I can provide for myself.' The wheel-turning sage king wants to test the householder treasure, so he orders a boat to be prepared for playing in the water. He tells the householder: 'I need gold and jewels. Bring them to me quickly.' The householder replies: 'Great King, please wait a moment. I need to go to the shore.' The king presses him, saying: 'I need them now. Bring them here quickly.' The householder treasure, being pressed by the king's order, kneels on the boat and puts his right hand into the water. Treasure vases in the water follow his hand and come out, like insects climbing a tree. The householder treasure is also like this. When he puts his hand in the water, treasures follow his hand and come out, filling the boat. He says to the king: 'Do you need treasures now? How many do you need?' The wheel-turning sage king tells the householder: 'Stop! Stop! I have no need. I was just testing you. You have already provided for me.' When the householder hears the king's words, he immediately puts the treasures back into the water. At that time, the wheel-turning sage king joyfully declares: 'This householder treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the householder treasure.

What is meant by the accomplishment of the wheel-turning sage king's military commander treasure? When the military commander treasure suddenly appears, he is wise, courageous, and decisive. He goes to the king and says: 'Great King! Do not worry about subduing and punishing. I can handle it myself.' At that time, the wheel-turning sage king wants to test the military commander treasure, so he assembles the four divisions and tells him: 'Now you use the army. Assemble those who are not assembled, dismiss those who are assembled, arm those who are not armed, disarm those who are armed, march those who are not marching, and halt those who are marching.' At that time, the military commander treasure, hearing the king's words, immediately orders the four divisions to assemble those who are not assembled, dismiss those who are assembled, arm those who are not armed, disarm those who are armed, march those who are not marching, and halt those who are marching. At that time, the wheel-turning sage king, seeing this, joyfully declares: 'This military commander treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is called the accomplishment of the wheel-turning sage king's seven treasures.

What is meant by the wheel-turning sage king's four divine virtues? The first is long life without premature death, which is unsurpassed. The second is a strong body without illness, which is unsurpassed. The third is a handsome and upright appearance, which is unsurpassed. The fourth is abundant treasure stores, which are unsurpassed. These are the wheel-turning sage king's accomplishment of the seven treasures and four divine virtues.

At that time, the wheel-turning sage king, after a long time, ordered the carriage to go out to the rear garden, and told the charioteer: 'You should drive well. Because I want to carefully observe the peace and happiness of the country and the people.' At that time, the people of the country who were watching by the roadside also said to their attendants: 'You should walk slowly. I want to carefully observe the majestic appearance of the sage king.' At that time, the wheel-turning sage king loved the people and the land like a father loves his children, and the people of the country admired the king like a child looks up to his father. They offered all their precious treasures to the king, hoping that he would accept them as he wished. At that time, the king replied: 'Stop! All of you! I already have treasures. You can keep them for yourselves.'

When the wheel-turning sage king ruled this Jambudvīpa, the ground was level and even, without thorns, pits, mounds, or hills. There were also no mosquitoes, bees, wasps, flies, fleas, snakes, or other harmful insects. Pebbles, stones, and gravel naturally sank into the ground, and gold, silver, and jewels appeared on the surface. The four seasons were harmonious, neither cold nor hot. The ground was soft and smooth, without dust or dirt, like oil applied to the ground, clean and glossy. When the wheel-turning sage king ruled the world, the ground was also like this. There were flowing springs on the ground, pure and inexhaustible. Soft grass grew, always green in winter and summer. The trees were luxuriant, with abundant flowers and fruits. The ground produced soft grass, the color of a peacock's feathers, fragrant like a pāśa tree, soft like heavenly garments. When one stepped on the ground, it would sink four inches, and when one lifted one's foot, it would return to its original state, without any empty or vacant places. There was naturally grown rice without any husks, with all the flavors complete. At that time, there were fragrant trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, releasing natural fragrances that permeated the air. There were also clothing trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various garments. There were also adornment trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various adornment implements. There were also garland trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various garlands. There were also vessel trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various vessels. There were also fruit trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various fruits. There were also musical instrument trees with luxuriant flowers and fruits. When the fruits ripened, the shells would naturally split open, revealing various musical instruments.

When the wheel-turning sage king ruled the world, the dragon king Anavatapta would rise from the middle of the night and cover the world with thick clouds, then pour down a great rain in the time it takes to milk a cow. The rain would be of eight flavors, moistening everywhere. The ground would not retain any water, nor would there be any mud or mire. The moisture would be just right, nourishing the growth of plants and trees. It would be like a garland maker sprinkling water on flower garlands to keep them fresh and prevent them from wilting. The timely rain would be like this as well. Moreover, in the middle of the night, the sky would be clear and free from clouds and haze. A cool breeze would rise from the ocean, pure and gentle, touching the body and bringing pleasure. When the sage king ruled, in this Jambudvīpa the five grains would be abundant and cheap, the people would be prosperous, and wealth and treasures would be plentiful, without any lack.

At that time, the wheel-turning sage king ruled the country righteously, without any injustice. He practiced the ten wholesome deeds. At that time, the people also practiced the right view and the ten wholesome deeds. After a long time, the king developed a serious illness and passed away. It was like a musician who, after eating a little too much, became slightly uncomfortable and passed away. He was reborn in the Brahma Heaven. At that time, the queen, the chief minister, the general, and the people of the country played music and buried the sage king's body. The queen, the chief minister, the general, and the people of the country bathed the king's body with fragrant water, wrapped it in five hundred layers of fine silk, and placed it in a golden coffin. They poured fragrant oil on it and placed it in an iron coffin. They then wrapped it with another wooden coffin. They piled up fragrant firewood and cremated it at the crossroads. They built a seven-jeweled stupa one yojana wide and high, with various colors and made of seven jewels. The stupa had a gate on each of the four sides, surrounded by railings made of seven jewels. The ground around the stupa was five yojanas wide, with seven layers of walls, seven layers of railings, seven layers of nets, and seven rows of trees. The golden walls had silver gates, the silver walls had golden gates, the lapis lazuli walls had crystal gates, the crystal walls had lapis lazuli gates, the red pearl walls had agate gates, the agate walls had red pearl gates, and the vehicle-jade walls had gates made of various jewels. The railings were made of gold with silver crossbars, silver with gold crossbars, crystal with lapis lazuli crossbars, lapis lazuli with crystal crossbars, red pearls with agate crossbars, agate with red pearl crossbars, and vehicle jade with crossbars made of various jewels. The golden nets had silver bells hanging below, the silver nets had golden bells hanging below, the lapis lazuli nets had crystal bells hanging below, the crystal nets had lapis lazuli bells hanging below, the red pearl nets had agate bells hanging below, the agate nets had red pearl bells hanging below, and the vehicle jade nets had bells made of various jewels hanging below. The golden trees had silver leaves and fruits, the silver trees had golden leaves and fruits, the lapis lazuli trees had crystal leaves and flowers, the crystal trees had lapis lazuli leaves and flowers, the red pearl trees had agate leaves and flowers, the agate trees had red pearl leaves and flowers, and the vehicle jade trees had leaves and flowers made of various jewels. The four walls of the gardens had four gates, surrounded by railings. On top of the walls were pavilions and treasure platforms. The walls on all four sides had trees, gardens, flowing springs, and ponds with various flowers blooming. The trees were

The Buddha told the bhikṣus, "Outside of these four continents, there are eight thousand continents surrounding them. There is also a great ocean surrounding the eight thousand continents. Outside the great ocean is a great diamond mountain. Outside the diamond mountain is a second great diamond mountain. Between the two mountains is pitch black, so dark that even the sun, moon, and gods with great supernatural powers cannot illuminate it with their light. There are eight great hells there, and each great hell has sixteen smaller hells. The first great hell is called Saṃjīva, the second is called Kālasūtra, the third is called Saṃghāta, the fourth is called Raurava, the fifth is called Mahāraurava, the sixth is called Tapana, the seventh is called Pratāpana, and the eighth is called Avīci. The Saṃjīva hell has sixteen smaller hells. Each smaller hell is five hundred yojanas long and wide. The first smaller hell is called Black Sand, the second is called Boiling Excrement, the third is called Five Hundred Men, the fourth is called Hunger, the fifth is called Thirst, the sixth is called One Copper Pot, the seventh is called Many Copper Pots, the eighth is called Stone Grindstone, the ninth is called Pus and Blood, the tenth is called Measured Fire, the eleventh is called Ash River, the twelfth is called Iron Ball, the thirteenth is called Axe and Adze, the fourteenth is called Wolves and Jackals, the fifteenth is called Sword Tree, and the sixteenth is called Cold Ice.

What is the Saṃjīva Hell? The beings there have iron claws growing from their hands, long and sharp. They become angry with each other, harboring thoughts of harm. They scratch each other with their claws, and the flesh falls off. They think they are dead. A cool wind blows, and the skin and flesh grow back. They revive and stand up. They think to themselves, 'I am now alive.' The other beings say, 'I think you are alive.' Because of these thoughts, it is called the Saṃjīva Hell.

Furthermore, in the Saṃjīva Hell, the beings there harbor thoughts of harm and disturb each other. They naturally hold swords and knives, sharp and sharp. They slash and stab each other, flay and cut, and their bodies are shattered on the ground. They think they are dead. A cool wind blows, and the skin and flesh grow back. They revive and stand up. They think to themselves, 'I am now alive.' The other beings say, 'I think you are alive.' For this reason, it is called the Saṃjīva Hell.

Furthermore, in the Saṃjīva Hell, the beings there harbor thoughts of harm and disturb each other. They naturally hold swords and knives, sharp and sharp. They slash and stab each other, flay and cut, and think they are dead. A cool wind blows, and the skin and flesh grow back. They revive and stand up. They say to themselves, 'I am alive.' The other beings say, 'I think you are alive.' For this reason, it is called the Saṃjīva Hell.

Furthermore, in the Saṃjīva Hell, the beings there harbor thoughts of harm and disturb each other. They naturally hold oil-shadowed knives, sharp and sharp. They slash and stab each other, flay and cut, and think they are dead. A cool wind blows, and the skin and flesh grow back. They revive and stand up. They say to themselves, 'I am alive.' The other beings say, 'I think you are alive.' For this reason, it is called the Saṃjīva Hell.

Furthermore, in the Saṃjīva Hell, the beings there harbor thoughts of harm and disturb each other. They naturally hold small knives, sharp and sharp. They slash and stab each other, flay and cut, and think they are dead. A cool wind blows, and the skin and flesh grow back. They revive and stand up. They say to themselves, 'I am alive.' The other beings say, 'I think you are alive.' For this reason, it is called the Saṃjīva Hell.

After suffering for a long time in the Saṃjīva Hell, the beings emerge and wander in panic, seeking to save themselves. Driven by past karma, they unknowingly arrive at the Black Sand Hell. At that time, a hot wind suddenly blows, carrying hot black sand that lands on their bodies, turning them completely black, like black clouds. The hot sand burns their skin, flesh, and bones. Black flames arise from the bodies of the sinful beings, circling around them and then returning into their bodies, causing them to suffer various torments, being burned and scorched. Due to the causes and conditions of their sins, they receive these painful retributions. Their sins are not yet exhausted, so they are not allowed to die.

After suffering for a long time in the Black Sand Hell, the beings emerge and wander in panic, seeking to save themselves. Driven by past karma, they unknowingly arrive at the Boiling Excrement Hell. In that hell, there is boiling excrement and iron balls that naturally fill before them. They are forced to embrace the iron balls, burning their bodies, hands, and even their heads and faces. They are then made to pick them up and put them in their mouths, burning their lips, tongues, and from the throat to the stomach, passing through without being burned or rotten. There are iron beak insects that peck at the skin and flesh, penetrating the bones and marrow. The suffering is bitter and painful, with immeasurable sorrow and distress. Due to their sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the Boiling Excrement Hell, the beings emerge and wander in panic, seeking to save themselves. They arrive at the Iron Nail Hell. When they arrive, the prison guards throw them down and make them lie on hot iron, stretching their bodies. They nail their hands, feet, and hearts, covering their entire bodies with five hundred nails. The suffering is bitter and painful, with wailing and moaning. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the Iron Nail Hell, the beings emerge and wander in panic, seeking to save themselves. They arrive at the Starvation Hell. The prison guards come and ask, 'Why have you come here?' They reply, 'We are hungry.' The prison guards then grab them and throw them onto hot iron, stretching their bodies. They use iron hooks to pry open their mouths and put hot iron balls in their mouths, burning their lips and tongues, from the throat to the stomach, passing through without being burned or rotten. The suffering is bitter and painful, with wailing and crying. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the Starvation Hell, the beings emerge and wander in panic, seeking to save themselves. They arrive at the Thirst Hell. The prison guards ask, 'Why have you come here?' They reply, 'We are thirsty.' The prison guards then grab them and throw them onto hot iron, stretching their bodies. They use hot iron hooks to pry open their mouths and pour molten copper into their mouths, burning their lips and tongues, from the throat to the stomach, passing through without being burned or rotten. The suffering is bitter and painful, with wailing and crying. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the Thirst Hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at a copper cauldron hell. The prison guards angrily grab the sinners by the feet and throw them into the cauldron, where they boil up and down, from the bottom to the mouth, from the mouth to the bottom, or in the belly of the cauldron, their bodies cooked. It is like boiling beans, boiling up and down, turning inside and out, rotten and destroyed. The sinners in the cauldron, boiling up and down with the water, are also like this, wailing and crying, with myriad sufferings reaching them. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the single copper cauldron hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the many copper cauldron hell. The many copper cauldron hell is five hundred yojanas long and wide. The prison guards angrily grab the sinners by the feet and throw them into the cauldrons, where they boil up and down, from the bottom to the mouth, from the mouth to the bottom, or in the belly of the cauldrons, their entire bodies rotten. It is like boiling beans, boiling up and down, turning inside and out, all rotten. The sinners in the cauldrons are also like this, boiling up and down, from the mouth to the bottom, from the bottom to the mouth, sometimes only hands and feet appear, sometimes only the waist and abdomen appear, sometimes only the head and face appear. The prison guards use iron hooks to pull them out and place them in other cauldrons, wailing and crying, with bitter and painful suffering. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the many copper cauldron hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the stone mill hell. The stone mill hell is five hundred yojanas long and wide. The prison guards become very angry, grab the sinners, throw them on hot stones, stretch their hands and feet, and press a large hot stone on their bodies, turning and grinding them, crushing their bones and flesh, with pus and blood flowing out. The suffering is excruciating, and they cry out in pain. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the stone mill hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the pus and blood hell. The pus and blood hell is five hundred yojanas long and wide. In that hell, there is naturally boiling pus and blood that surges out. The sinners run around in it, and the boiling pus and blood scalds their bodies, burning their hands, feet, head, and face. They also take the pus and blood and eat it themselves, scalding their lips, tongue, and throat, passing through the stomach and intestines, all of it rotten and destroyed. The suffering is bitter and painful, with many pains difficult to endure. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the pus and blood hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the measuring fire hell. The measuring fire hell is five hundred yojanas long and wide. In that hell, there is a large mass of fire that naturally appears in front. The flames are blazing. The prison guards angrily chase the sinners, holding iron buckets, making them measure the mass of fire. When they measure the fire, it burns their hands, feet, and entire bodies. The suffering is excruciating, and they groan and cry out. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the measuring fire hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the ash river hell. The ash river hell is five hundred yojanas long and wide, and five hundred yojanas deep. The boiling ash water surges and boils, with evil fumes rising. The waves crash against each other, making a terrifying sound. From the bottom to the top, there are iron thorns eight inches long and wide. On the banks of the river are growing swords. On the banks there are also prison guards and foxes and wolves. On the banks there are also sword tree forests, with branches, leaves, flowers, and fruits all being swords, with blades eight inches long. When the sinners enter the river, they are carried up and down by the waves, rolling over and sinking. The iron thorns pierce them, penetrating inside and outside, with the skin and flesh rotting and pus and blood flowing out. The suffering is manifold, and they cry out in pain. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the ash river hell, the beings emerge and reach the other shore. On the shore, sharp swords cut and pierce their bodies, injuring their hands and feet. At that time, the prison guards ask the sinners, 'You have come here, what do you seek?' The sinners reply, 'We are hungry.' The prison guards then grab the sinners and throw them onto hot iron, stretching their bodies. With iron hooks, they pry open their mouths and pour molten copper into them, burning their lips and tongues, passing through their throats and stomachs, completely burning and rotting. There are also wolves with long sharp teeth that come to bite the sinners and eat their flesh raw. Then, the sinners are boiled in the ash river, pierced by sharp thorns, their mouths are poured with molten copper, and they are eaten by wolves. After that, they run up the sword trees. When they climb the sword trees, the sword blades point downward. When they descend the sword trees, the sword blades point upward. Their hands are cut off when they grasp, and their feet are cut off when they step. The sword blades pierce them, penetrating inside and outside, with the skin and flesh falling off, pus and blood flowing out, leaving only white bones connected by tendons and ligaments. At that time, there are iron birds on the sword trees that peck at their skull bones, breaking them, and eat their brains. The suffering is bitter and painful, and they cry out in distress. Due to their remaining sins not yet being exhausted, they are not allowed to die. They then return and enter the ash river hell, where they are carried up and down by the waves, rolling over and sinking. The iron thorns pierce them, penetrating inside and outside, with the skin and flesh rotting and pus and blood flowing out, leaving only white bones floating on the surface. A cold wind blows, and the flesh and skin return. They then immediately stand up, wandering in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the iron ball hell. The iron ball hell is five hundred yojanas long and wide. When the sinners enter, there are hot iron balls that naturally appear in front of them. The prison guards drive them to grasp them, and their hands and feet rot and burn. The suffering is painful and they cry out in distress, with myriad poisons all arriving at once. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the iron ball hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the ax and hatchet hell. The ax and hatchet hell is five hundred yojanas long and wide. When they enter the hell, the prison guards angrily grab the sinners and throw them onto hot iron. With hot iron axes and hatchets, they chop their hands, feet, ears, nose, and body. The suffering is bitter and painful, and they cry out in distress. Due to their remaining sins not yet being exhausted, they are not allowed to die. They then emerge from the ax and hatchet hell and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the saw hell. The saw hell is five hundred yojanas long and wide. When they enter the hell, the prison guards grab the sinners and stretch them on hot iron. With hot iron saws, they saw their bodies, cutting through their skin, flesh, and bones, and the saw dust flies up. The suffering is bitter and painful, and they cry out in distress. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the ax and hatchet hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the wolf and jackal hell. The wolf and jackal hell is five hundred yojanas long and wide. When they enter the hell, a pack of wolves and jackals come rushing to bite and drag them, tearing at their flesh and dragging them, causing the flesh to fall off and the bones to be injured. Pus and blood flow out, with myriad sufferings and bitter pain, crying out in distress. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the wolf and jackal hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the sword tree hell. The sword tree hell is five hundred yojanas long and wide. When they enter the hell, there is a great violent wind that blows, causing the sword tree leaves to fall onto their bodies. When they touch the hands, the hands are severed. When they touch the feet, the feet are severed. The body and head are all injured. There is an iron crow that stands on their heads and pecks out their two eyes. The suffering is myriad and bitter, crying out in distress. Due to their remaining sins not yet being exhausted, they are not allowed to die.

After suffering for a long time in the sword tree hell, the beings emerge and wander in panic, seeking to save themselves. Due to their past sins, they unknowingly suddenly arrive at the cold ice hell. The cold ice hell is five hundred yojanas long and wide. When they enter the hell, there is a great cold wind that blows on their bodies, causing their entire bodies to freeze and rot, with the skin and flesh falling off. The suffering is bitter and painful, crying out in distress, and then they die.

The Buddha told the bhikṣus: "The Black Rope Great Hell has sixteen small hells surrounding it, each of them being five hundred yojanas long and wide. From the Black Rope Hell to the Cold Ice Hell. Why is it called the Black Rope Hell? The jailers there grab the sinners and throw them on hot iron, stretching their bodies. They use hot iron ropes to straighten them and then use hot iron axes to chop along the rope lines, cutting the sinners into hundreds of thousands of pieces. It is like a craftsman using ropes to straighten wood and then using sharp axes to chop it into hundreds of thousands of pieces. The punishment of the sinners is also like this, with suffering and pain beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. This is called the Black Rope Hell.

Furthermore, the jailers in the Black Rope Hell grab the sinners and throw them on hot iron, stretching their bodies. They use iron ropes to straighten them and then use saws to saw them, just like a craftsman using ropes to straighten wood and then using saws to saw it. The punishment of the sinners is also like this, with suffering and pain beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Black Rope Hell.

Furthermore, the jailers in the Black Rope Hell grab the sinners and throw them on hot iron, stretching their bodies. They use hot iron ropes to place them on their bodies, burning through the skin, flesh, bones, and marrow. The suffering and pain are beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Black Rope Hell.

Furthermore, the jailers in the Black Rope Hell hang countless hot iron ropes crisscrossing. They drive the sinners to walk between the ropes. A violent evil wind blows, causing the iron ropes to fall on their bodies, burning through the skin, flesh, bones, and marrow. The suffering and pain are beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Black Rope.

Furthermore, the jailers in the Black Rope Hell force the sinners to wear hot iron rope clothes, burning through the skin, flesh, bones, and marrow. The suffering and pain are beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Black Rope.

The Buddha told the bhikṣus: "The Heap-and-Crush Hell has sixteen smaller hells surrounding it, each measuring five hundred yojanas in length and width. Why is it called the Heap-and-Crush Hell? In that hell, there are large stone mountains that face each other. When the sinners enter, the mountains naturally close in, crushing their bodies, grinding their bones and flesh. The mountains then return to their original positions, just like two pieces of wood striking each other and rebounding apart. The punishment of the sinners is also like this, with suffering and pain beyond description. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Heap-and-Crush Hell.

Furthermore, in the Heap-and-Crush Hell, there is a large iron elephant with a blazing body that roars and comes, trampling on the sinners and rolling over them. Their bodies are crushed and oozing with pus and blood. The suffering and pain are excruciating, with wailing and crying. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Heap-and-Crush.

Furthermore, in the Heap-and-Crush Hell, the prison guards there seize the sinners and place them between two grindstones, grinding them. Their bones and flesh are crushed, and pus and blood flow out. The suffering and pain are beyond description. Their sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Heap-and-Crush.

Furthermore, in the Heap-and-Crush Hell, the prison guards seize the sinners and make them lie on a large stone, pressing down with another large stone. Their bones and flesh are crushed, and pus and blood flow out. The suffering and pain are excruciating, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Heap-and-Crush.

Furthermore, in the Heap-and-Crush Hell, the prison guards take the sinners and place them in an iron mortar, pounding them from the feet to the head with an iron pestle. Their skin and flesh are crushed, and pus and blood flow out. The suffering and pain are excruciating, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Heap-and-Crush.

The Buddha told the bhikṣus: "The Great Howling Hell has sixteen smaller hells surrounding it, each of which is five hundred yojanas long and wide. Why is it called the Great Howling Hell? The prison guards there grab the sinners and throw them into a large cauldron of boiling hot water, cooking them. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling Hell.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them into a large iron cauldron, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and place them in a large iron pot, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them into a small pot, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them onto a large griddle, frying them back and forth, causing them to wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

The Buddha told the bhikṣus: 'In the Great Howling Hell, there are sixteen smaller hells surrounding it. Why is it called the Great Howling Hell? The prison guards take the sinners and place them in a large iron cauldron, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them into a large iron cauldron, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and place them in an iron cauldron, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them into a small cauldron, boiling them in hot water. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Therefore, it is called the Great Howling.

Furthermore, in the Great Howling Hell, the prison guards take the sinners and throw them onto a large griddle, frying them back and forth. The sinners wail and howl, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Howling.

The Buddha told the bhikṣus: "The Burning Earth Hell has sixteen smaller hells surrounding it. Why is it called the Burning Earth Hell? At that time, the prison guards take the sinners and place them in an iron city, which is burning, both inside and outside, burning the sinners, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Burning Earth Hell.

Furthermore, in the Burning Hell, the prison guards take the sinners and place them in an iron room, which is burning, both inside and outside, burning the sinners, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Burning Hell.

Furthermore, in the Burning Hell, the prison guards take the sinners and place them on an iron tower, which is burning, both inside and outside, burning the sinners, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Burning Hell.

Furthermore, in the Burning Hell, the prison guards take the sinners and throw them into a large iron pot, which is burning, both inside and outside, burning the sinners, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Burning Hell.

Furthermore, in the Burning Hell, the prison guards take the sinners and throw them onto a large griddle, which is burning, both inside and outside, burning the sinners, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. After suffering for a long time, they emerge from the Burning Hell, wandering in panic, seeking to save themselves, but driven by their past sins, they unknowingly arrive at the Black Sand Hell, and so on, up to the Cold Ice Hell, where they finally die, also in the same way.

The Buddha told the bhikṣus: "The Great Burning Hell has sixteen smaller hells surrounding it, each of which is five hundred yojanas long and wide. What is meant by the Great Burning Hell? The prison guards take the sinners and place them in an iron city, which is burning, both inside and outside, burning the sinners, greatly burning them, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Burning Hell.

Furthermore, in the Great Burning Hell, the prison guards take the sinners and place them in an iron chamber, which is burning, both inside and outside, burning the sinners, greatly burning them, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Burning Hell.

Furthermore, in the Great Burning Hell, the prison guards take the sinners and place them on an iron tower, which is burning, both inside and outside, burning the sinners, greatly burning them, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Burning Hell.

Furthermore, in the Great Burning Hell, the prison guards take the sinners and place them in a large iron pot, which is burning, both inside and outside, burning the sinners, greatly burning them, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Great Burning Hell.

Furthermore, in the Great Burning Hell, there is a naturally occurring large fire pit with blazing flames. On both sides of the pit are large volcanic mountains. The prison guards take the sinners, impale them on iron forks, and stand them in the fire, burning their bodies, greatly burning them, scorching their skin and flesh, suffering excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. After suffering for a long time, they then emerge from the Great Burning Hell, wandering in panic, seeking self-protection, but driven by past karma, they unknowingly arrive at the Black Sand Hell, and so on, up to the Cold Ice Hell, where they finally die, also in the same way.

The Buddha told the bhikṣus: "The Avīci Hell has sixteen smaller hells surrounding it, each of which is five hundred yojanas long and wide. What is meant by the Avīci Hell? The prison guards there grab the sinners and flay their skin from their feet to the top of their heads. They then wrap the sinners' bodies in their own skin and put them on a burning wheel. They drive the burning cart over the hot iron ground, going back and forth, crushing their bodies into pieces. Their skin and flesh fall off, and they suffer excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Avīci Hell.

Furthermore, in the Avīci Hell there is a large iron city. On all four sides of the city, a great fire arises. The eastern flames reach the west, the western flames reach the east, the southern flames reach the north, the northern flames reach the south, the upper flames reach the lower, and the lower flames reach the upper. The flames blaze and swirl, leaving no empty space. The sinners run back and forth in the middle, burning their bodies, scorching their skin and flesh. They suffer excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Avīci Hell.

Furthermore, in the Avīci Hell there is an iron city. A fire arises and blazes. The sinners are inside, and the flames burn their bodies, scorching their skin and flesh. They suffer excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Avīci Hell.

Furthermore, in the Avīci Hell, the sinners are inside for a long time before the door opens. When they rush towards it, flames come out from all their limbs and joints. It is like a strong man holding a large torch against the wind and running. The flames are blazing. When the sinners run, it is also like this. When they run to the door, the door naturally closes. The sinners jump and crawl on the hot iron ground, burning their bodies, scorching their skin and flesh. They suffer excruciating pain, with all kinds of pain coming at once. Their remaining sins have not yet been exhausted, so they are not allowed to die. Therefore, it is called the Avīci Hell.

Furthermore, in the Avīci Hell, the sinners only see evil sights when they raise their eyes, only hear evil sounds when they hear, only smell evil odors when they smell, only touch painful sensations when they touch, and only think of evil dharmas when they think. Moreover, for the sinners, there is no time without suffering even for the duration of a finger snap. Therefore, it is called the Avīci Hell. After the beings there have suffered for a long time, they emerge from Avīci and flee in panic, seeking to save themselves. Pulled by their past karma, they unknowingly suddenly arrive at the Black Sand Hell, and so on, up to the Cold Ice Hell, where they then die. It is also like this.

At that time, the World-Honored One spoke a verse, saying:

The body commits unwholesome actions, the mouth and mind are also
unwholesome. One falls into the Hell of Thought, fearful and hair-raising
Evil intentions towards parents, the Buddha, and the Shravakas, one falls
into the Black Rope Hell, with suffering beyond measure. Only creating
the three unwholesome actions, not cultivating the three wholesome practices, one
falls into the Hell of Crushing, with suffering beyond measure. With
anger and malice, killing and blood on the hands, creating various
evil actions, one falls into the Hell of Screaming. Always practicing
various wrong views, covered by the net of desire, creating these
base and lowly actions, one falls into the Great Hell of
Screaming. Always practicing burning and scorching, burning and scorching sentient beings
one falls into the Hell of Burning, suffering burning for a
long time. Abandoning wholesome fruit actions, the pure path of wholesome
fruit, creating various evil actions, one falls into the Great Hell
of Burning. For extremely heavy evil actions, definitely giving rise to
evil destinies, one falls into the Hell of No Intermission, with
suffering beyond measure. The Hell of Thought and the Black Rope
Hell, the two Crushing Hells and the two Screaming Hells, the
Burning and the Great Burning, the Hell of No Intermission as
the eighth. These eight great hells, blazing with fiery light, are
due to past evil retribution. The minor hells have sixteen.

The Buddha told the bhikṣus: "Between those two great vajra mountains, a great wind arises, called 'increasing'. If this wind were to come to this four-continent world and the eight thousand worlds, it would blow this great earth and all the famous mountains, Mount Sumeru, ten miles or even a hundred miles away from the ground, and scatter them in the air, all pulverized. It would be like a strong man scattering light chaff in the air with his hand. If that great wind were to come, it would blow this world in the same way. It is because there are two great vajra mountains blocking this wind that it does not come. Bhikṣus! You should know that these vajra mountains are of great benefit, and it is also due to the karmic retribution of sentient beings.

Moreover, the wind between those two mountains is blazing and fierce. If that wind were to come to this four-continent world, the sentient beings, mountains, rivers, oceans, grasses, trees, and forests would all be scorched and withered. It would be like cutting fresh grass in the hot summer and placing it in the sun, which would immediately wither. That wind would be like this. If it were to come to this world, the heat would burn and scorch it in the same way. It is because these two vajra mountains block this wind that it does not come. Bhikṣus! You should know that these vajra mountains are of great benefit, and it is also due to the karmic retribution of sentient beings.

Moreover, the wind between those two mountains is foul-smelling, impure, and extremely putrid. If it were to come to this four-continent world, it would make the sentient beings here all lose their eyesight. It is because these two great vajra mountains block this wind that it does not come. Bhikṣus! You should know that these vajra mountains are of great benefit, and it is also due to the karmic retribution of sentient beings.

"Moreover, between those two mountains there are ten hells: the first is called Thick Clouds, the second is called Cloudless, the third is called Ha Ha, the fourth is called Alas, the fifth is called Sheep's Cry, the sixth is called Sukhandi, the seventh is called Utpala, the eighth is called Kumuda, the ninth is called Pundarika, and the tenth is called Paduma. What is the Thick Clouds Hell? The bodies of the sinners born in that hell are like thick clouds, hence the name Thick Clouds. What is meant by Cloudless? The bodies of the sentient beings suffering in that hell are like pieces of meat, hence the name Cloudless. What is meant by Ha Ha? The sentient beings suffering in that hell cry out in pain, hence the name Ha Ha. What is meant by Alas? The sentient beings suffering in that hell cry out in pain, having nowhere to turn, hence the name Alas. What is meant by Sheep's Cry? The sentient beings suffering in that hell cry out in pain, unable to turn their tongues, just like sheep, hence the name Sheep's Cry. What is meant by Sukhandi? The entire hell is black, like the color of Sukhandi flowers, hence the name Sukhandi. What is meant by Utpala? The entire hell is blue, like Utpala flowers, hence the name Utpala. What is meant by Kumuda? The entire hell is red, like the color of Kumuda flowers, hence the name Kumuda. What is meant by Pundarika? The entire hell is white, like the color of Pundarika flowers, hence the name Pundarika. What is meant by Paduma? The entire hell is red, like the color of Paduma flowers, hence the name Paduma."

The Buddha told the bhikṣus: "Suppose there is a basket holding sixty-four bushels of sesame seeds, and a person takes one sesame seed every hundred years. In this way, until it is emptied, the suffering in the Thick Clouds Hell is not yet over. The lifespan in twenty Thick Clouds Hells is equal to the lifespan in one Cloudless Hell. The lifespan in twenty Cloudless Hells is equal to the lifespan in one Ha Ha Hell. The lifespan in twenty Ha Ha Hells is equal to the lifespan in one Alas Hell. The lifespan in twenty Alas Hells is equal to the lifespan in one Sheep's Cry Hell. The lifespan in twenty Sheep's Cry Hells is equal to the lifespan in one Sukhandi Hell. The lifespan in twenty Sukhandi Hells is equal to the lifespan in one Utpala Hell. The lifespan in twenty Utpala Hells is equal to the lifespan in one Kumuda Hell. The lifespan in twenty Kumuda Hells is equal to the lifespan in one Pundarika Hell. The lifespan in twenty Pundarika Hells is equal to the lifespan in one Paduma Hell. The lifespan in twenty Paduma Hells is called one intermediate kalpa. Twenty intermediate kalpas are called one great kalpa. The flames in the Paduma Hell are extremely hot and blazing. The sinners are a hundred yojanas away from the fire, and they are already burned. Sixty yojanas away, their ears are already deaf and they can no longer hear. Fifty yojanas away, their eyes are already blind and they can no longer see. The bhikṣu Gautama Pari has already harbored evil intentions and slandered Śāriputra and Maudgalyāyana. When his body perishes and his life ends, he will fall into this Paduma Hell.

At that time, the Brahma King spoke this verse:

The man's life is like an axe in his mouth, which cuts
his own body because of his evil speech. He should praise those
who deserve praise, but he slanders them; he should slander those who
deserve slander, but he praises them. The evil karma of his mouth
causes his body to suffer. Although earning wealth through skills is a
minor fault, slandering the sages is a grave offense. The lifespan in
a hundred thousand Cloudless Hells is equal to forty-one Cloud Hells. Slandering
the sages brings this retribution, caused by the evil of mind and mouth.

The Buddha told the bhikṣus, "The Brahma Heaven spoke these verses, which are true words approved by the Buddha. Why is this so? I, the Tathāgata, Arhat, Perfectly Enlightened One, also speak of this meaning.

The man's life is like an axe in his mouth, which cuts
his own body because of his evil speech. He should praise those
who deserve praise, but he slanders them; he should slander those who
deserve slander, but he praises them. The evil karma of his mouth
causes his body to suffer. Although earning wealth through skills is a
minor fault, slandering the sages is a grave offense. The lifespan in
a hundred thousand Cloudless Hells is equal to forty-one Cloud Hells. Slandering
the sages brings this retribution, caused by the evil of mind and mouth.

The Buddha told the bhikṣus, "Inside the great diamond mountain south of Jambudvīpa is the palace of King Yama. The place he governs is six thousand yojanas long and wide. The city has seven layers of railings, seven layers of nets, and seven layers of trees, and so on, with countless birds singing harmoniously, also like this. However, King Yama has three times a day when a large copper cauldron appears before him. If the cauldron appears inside the palace, the king, seeing it, is afraid and leaves the palace. If the cauldron appears outside the palace, the king, seeing it, is afraid and enters the palace. A great jailer seizes King Yama and lays him on a hot iron bed, opens his mouth with an iron hook, and pours molten copper into it, burning his lips and tongue, passing through his throat and stomach, and burning everything below. After suffering the punishment, he again enjoys himself with the palace ladies. The ministers who share his merit also experience this.

The Buddha told the bhikṣus, "There are three messengers. What are the three? First, old age; second, sickness; third, death. If sentient beings commit evil deeds with their bodies, speak evil words, and think evil thoughts, when their bodies perish and their lives end, they fall into hell. The jailers take these sinners to King Yama. Upon arrival, they say, 'This is the one summoned by the messengers. May the great king kindly question him.' The king asks the sinner, 'Did you not see the first messenger?' The sinner replies, 'I did not see.' The king further says, 'When you were among humans, did you ever see an old person with white hair, falling teeth, blurred vision, loose skin, and a hunched back, leaning on a cane, groaning as they walk, with a trembling body and waning strength? Did you see such a person?' The sinner says, 'I saw.' The king further says, 'Why did you not think to yourself, "I am also like this"?' The person replies, 'At that time, I was heedless and did not realize it.' The king further says, 'It is because you were heedless that you could not cultivate your body, speech, and mind, change evil and follow goodness. Now I will let you know the suffering of heedlessness.' The king further says, 'The suffering you now experience is not the fault of your parents, siblings, the Heavenly Emperor, ancestors, friends, servants, or śramaṇas and brāhmaṇas. It is your own evil that you now experience.

"At that time, King Yama, having questioned the sinner with the first messenger, further questioned the sinner with the second messenger, saying, 'How is it that you did not see the second messenger?' The sinner replied, 'I did not see.' The king further asked, 'When you were a human, did you ever see a sick person, gravely ill, lying on a bed, in a place of filth and urine, unable to get up, needing others to feed them, with aching limbs, tears streaming, groaning, unable to speak? Did you see this?' The sinner replied, 'I saw.' The king further said, 'Why did you not think to yourself, "Such sickness and suffering, I will also be like this"?" The sinner replied, 'At that time, I was heedless and did not realize it.' The king further said, 'It is because you were heedless that you could not cultivate your body, speech, and mind, change evil and follow goodness. Now I will let you know the suffering of heedlessness.' The king further said, 'The suffering you now experience is not the fault of your parents, siblings, the Heavenly Emperor, ancestors, friends, servants, or śramaṇas and brāhmaṇas. It is your own evil that you now experience.

"At that time, King Yama, having questioned the sinner with the second messenger, further questioned the sinner with the third messenger, saying, 'How is it that you did not see the third messenger?' The sinner replied, 'I did not see.' The king further asked, 'When you were a human, did you ever see a dead person, with their body destroyed and life ended, with all faculties forever extinguished, their body straight like a withered tree, abandoned in a charnel ground, eaten by birds and beasts, or wrapped in a coffin, or burned by fire. Did you see this?' The sinner replied, 'Indeed I saw.' The king further said, 'Why did you not think to yourself, "I will also die, no different from them"?" The sinner replied, 'At that time, I was heedless and did not realize it.' The king further said, 'It is because you were heedless that you could not cultivate your body, speech, and mind, change evil and follow goodness. Now I will let you know the suffering of heedlessness.' The king further said, 'The suffering you now experience is not the fault of your parents, siblings, the Heavenly Emperor, ancestors, friends, servants, or śramaṇas and brāhmaṇas. It is your own evil that you now experience.

At that time, the World-Honored One spoke a verse, saying:

There are four gates in the four directions, the streets are all
corresponding, with iron walls as the prison walls, covered above with an
iron net. The ground below is made of iron, with natural flames
rising up. It is a hundred yojanas long and wide, firmly established
and immovable. Black flames rise up, blazing fiercely, difficult to look at
There are sixteen smaller hells, with raging fires due to evil deeds.

The Buddha told the bhikṣus: "At that time, King Yama had this thought: 'The sentient beings in the world are deluded and ignorant. Those who do evil with their bodies, speech, and minds, after their lives end, few do not experience this suffering. If the sentient beings in the world can change their evil ways and cultivate good conduct with their bodies, speech, and minds, after their lives end they will experience happiness like those heavenly beings. If I am reborn as a human after my life ends, if I encounter the Tathāgata, I will shave my head and beard, wear the three Dharma robes, leave home to cultivate the path, practice pure and chaste conduct with pure faith, accomplish what is to be done, cut off birth and death, and in this very life realize it for myself, not experiencing future existence.'"

At that time, the World-Honored One spoke in verse:

Although they see the messengers, they still indulge in carelessness. Such people
are always anxious and are born in lowly places. If there are
wise people who see the messengers, they will be close to the
Dharma of the sages and not indulge in carelessness. Seeing the fear
of birth, due to birth, old age, sickness, and death, without birth
there is liberation, and birth, old age, sickness, and death are exhausted
They attain a place of peace and tranquility, and in the present
life attain the unconditioned. Having crossed all fears and worries, they will
definitely attain parinirvāṇa.

The Buddha told the bhikṣus: "There are four kinds of dragons. What are the four? First, those born from eggs, second, those born from wombs, third, those born from moisture, and fourth, those born miraculously. These are the four kinds. There are four kinds of garuḍas. What are the four? First, those born from eggs, second, those born from wombs, third, those born from moisture, and fourth, those born miraculously. These are the four kinds. At the bottom of the great ocean is the palace of the dragon king Sāgara, which is eighty thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this. Between Mount Sumeru and Mount Khadira is the palace of the two dragon kings Nanda and Upananda, each sixty thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this.

On the northern shore of the great ocean is a large tree called Jūlaśāmalā, which is shared by the dragon kings and garuḍas. The tree is seven yojanas in circumference at the base, one hundred yojanas tall, and its branches and leaves spread out fifty yojanas. To the east of this great tree are the palaces of the egg-born dragon kings and egg-born garuḍas, each palace being six thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this. To the south of the Jūlaśāmalā tree are the palaces of the womb-born dragon kings and womb-born garuḍas, each palace being six thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this. To the west of the Jūlaśāmalā tree are the palaces of the moisture-born dragons and moisture-born garuḍas, each palace being six thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this. To the north of the Jūlaśāmalā tree are the palaces of the magically-born dragon kings and magically-born garuḍas, each palace being six thousand yojanas long and wide. The palace walls are sevenfold, with sevenfold railings, sevenfold nets, and sevenfold rows of trees, all adorned with the seven treasures, and so on, up to countless birds singing harmoniously, also like this.

When an egg-born garuḍa wants to catch and eat a dragon, it flies down from the eastern branch of the Jūlaśāmalā tree and beats the great ocean with its wings. The sea water parts for two hundred yojanas, and it takes an egg-born dragon to eat it, as it pleases. But it cannot take womb-born, moisture-born, or magically-born dragons.

When a womb-born garuḍa wants to catch and eat an egg-born dragon, it flies down from the eastern branch of the tree and beats the great ocean with its wings. The sea water parts for two hundred yojanas, and it takes an egg-born dragon to eat it, as it pleases. When a womb-born garuḍa wants to eat a womb-born dragon, it flies down from the southern branch of the tree and beats the great ocean with its wings. The sea water parts for four hundred yojanas, and it takes a womb-born dragon to eat it, as it pleases. But it cannot take moisture-born or magically-born dragons to eat.

When a moisture-born garuḍa wants to eat an egg-born dragon, it flies down from the eastern branch of the tree and beats the great ocean with its wings. The sea water parts for two hundred yojanas, and it takes an egg-born dragon to eat it, as it pleases. When a moisture-born garuḍa wants to eat a womb-born dragon, it flies down from the southern branch of the tree and beats the great ocean with its wings. The sea water parts for four hundred yojanas, and it takes a womb-born dragon to eat it, as it pleases. When a moisture-born garuḍa wants to eat a moisture-born dragon, it flies down from the western branch of the tree and beats the great ocean with its wings. The sea water parts for eight hundred yojanas, and it takes a moisture-born dragon to eat it, as it pleases. But it cannot take a magically-born dragon to eat.

When a magically-born garuḍa wants to eat an egg-born dragon, it flies down from the eastern branch of the tree and beats the great ocean with its wings. The sea water parts for two hundred yojanas, and it takes an egg-born dragon to eat it, as it pleases. When a magically-born garuḍa wants to eat a womb-born dragon, it flies down from the southern branch of the tree and beats the great ocean with its wings. The sea water parts for four hundred yojanas, and it takes a womb-born dragon to eat it, as it pleases. When a magically-born garuḍa wants to eat a moisture-born dragon, it flies down from the western branch of the tree and beats the great ocean with its wings. The sea water parts for eight hundred yojanas, and it takes a moisture-born dragon to eat it. When a magically-born garuḍa wants to eat a magically-born dragon, it flies down from the northern branch of the tree and beats the great ocean with its wings. The sea water parts for one thousand six hundred yojanas, and it takes a magically-born dragon to eat it, as it pleases. These are the dragons eaten by the garuḍas.

There are also great dragons that the garuḍas cannot get. Who are they? The dragon kings Sāgara, Nanda, Upananda, Anavatapta, Virūḍhaka, Sudarśana, Aruṇa, Kakudha, Kapila, Aparājita, Kakudha, Kukkuṭa, Anavatapta, Sudarśana, Uśīragiri, Takṣaka, these great dragon kings are all not eaten by the garuḍas. Those dragons who live near them are also not eaten by the garuḍas.

The Buddha told the monks: "If there are sentient beings who uphold the dragon precepts, have a mind towards dragons, and possess the dragon Dharma, they will be reborn among dragons. If there are sentient beings who uphold the garuḍa precepts, have a mind towards garuḍas, and possess their Dharma, they will be reborn among garuḍas. If there are sentient beings who uphold the rabbit or owl precepts, have a mind towards rabbits or owls, and possess their Dharma, they will fall into the state of rabbits or owls. If there are sentient beings who uphold the dog precepts, or the cow precepts, or the deer precepts, or the mute precepts, or the maṇibhaṭa precepts, or the fire precepts, or the moon precepts, or the sun precepts, or the water precepts, or the fire-worship precepts, or the precepts of ascetic defilement, they think: 'I uphold this mute Dharma, maṇibhaṭa Dharma, fire Dharma, sun and moon Dharma, water Dharma, fire-worship Dharma, and various ascetic Dharmas. With these merits, I wish to be reborn in heaven.' This is wrong view.

The Buddha said: "I say that these people with wrong views will definitely go to two places, either to hell or to the four kinds of birth. There are some śramaṇas and brāhmaṇas who have such theories and views: 'The self and the world are permanent, this is true and the rest is false; the self and the world are impermanent, this is true and the rest is false; the self and the world are both permanent and impermanent, this is true and the rest is false; the self and the world are neither permanent nor impermanent, this is true and the rest is false. The self and the world have an end, this is true and the rest is false; the self and the world have no end, this is true and the rest is false; the self and the world both have an end and no end, this is true and the rest is false; the self and the world neither have an end nor no end, this is true and the rest is false. The self and life are the same, this is true and the rest is false; the self and life are different, this is true and the rest is false; there is neither self nor life, this is true and the rest is false; there is no self and no life, this is true and the rest is false.' Some say: 'There is such a thing as death of another, this is true and the rest is false.' Some say: 'There is no such thing as death of another, this is true and the rest is false.' Some say: 'There is such a thing and there is no such thing as death of another, this is true and the rest is false.' Some say: 'There is neither such a thing nor no such thing as death of another, this is true and the rest is false.'

Those śramaṇas and brāhmaṇas who make such theories and have such views, saying that the world is permanent, this is true and the rest is false, they have the view of self, the view of life, the view of body, and the view of world in their practices. Therefore, they say: 'The self and the world are permanent.' Those who say it is impermanent, they have the view of self, the view of life, the view of body, and the view of world in their practices. Therefore, they say: 'The self and the world are impermanent.' Those who say it is both permanent and impermanent, they have the view of self, the view of life, the view of body, and the view of world in their practices. Therefore, they say: 'The self and the world are both permanent and impermanent.' Those who say it is neither permanent nor impermanent, they have the view of self, the view of life, the view of body, and the view of world in their practices. Therefore, they say: 'The self and the world are neither permanent nor impermanent.'

Those who say that the self and the world have an end, they have the view of self, the view of life, the view of body, and the view of world in their practices. They say: 'Life has an end, body has an end, the world has an end. From the initial conception until the charnel ground, the four great elements of the body continue in this way, up to seven lives. When the body and life are exhausted, I enter the pure aggregate.' Therefore, they say: 'I have an end.' Those who say that the self and the world are endless, they have the view of self, the view of life, the view of body, and the view of world in their practices. They say: 'Life is endless, body is endless. The world is endless. From the initial conception until the charnel ground, the four great elements of the body continue in this way, up to seven lives. When the body and life are exhausted, I enter the pure aggregate.' They say: 'I and the world are endless.' Those who say that this world is both finite and infinite, they have the view of self, the view of life, the view of body, and the view of world in their practices. They say: 'Life is both finite and infinite. From the initial conception until the charnel ground, the four great elements of the body continue in this way, up to seven lives. When the body and life are exhausted, I enter the pure aggregate.' Therefore, they say: 'I am both finite and infinite.' Those who say that the self and the world are neither finite nor infinite, they have the view of self, the view of life, the view of body, and the view of world in their practices. They say: 'Life and body are neither finite nor infinite. From the initial conception until the charnel ground, the four great elements of the body continue in this way, up to seven lives. When the body and life are exhausted, I enter the pure aggregate.' Therefore, they say: 'I am neither finite nor infinite.'

"Those who say that this is life and this is body, they have the view of life in this body and the view of life in other bodies. Therefore, they say: 'This is life and this is body.' Those who say that life is different from body, they have the view of life in this body and no view of life in other bodies. Therefore, they say: 'Life is different from body.' Those who say that body and life are neither existent nor nonexistent, they have no view of life in this body and the view of life in other bodies. Therefore, they say: 'Neither existent nor nonexistent.' Those who say that there is no body and life, they have no view of life in this body and no view of life in other bodies. Therefore, they say: 'No life, no body.' Those who say that there is another life after death, they see that there is life now and that there will be another body and life wandering about in the future. Therefore, they say: 'There is another life after death.' Those who say that there is no other life after death, they say that there is life in this world but no life in the next world. Therefore, they say: 'There is no other life after death.' Those who say that there is another life after death and that there is no other life after death, they say that life is cut off and extinguished in this world but that life wanders about in the next world. Therefore, they say: 'There is another life after death and there is no other life after death.' Those who say that there is neither another life after death nor no other life after death, they say that the body and life are cut off and extinguished in this world and that the body and life are cut off and extinguished in the next world. Therefore, they say: 'Neither another life after death nor no other life after death.'"

At that time, the World Honored One told the bhikṣus: "In the past, there was a king named Mirror Face. He gathered a group of blind people together and asked them, 'You blind people, do you know what an elephant is?' They replied, 'Great King! We do not know or understand.' The king then said, 'Do you want to know what it looks like?' They replied, 'We want to know.' The king then ordered his attendants to bring an elephant and let the blind people touch it with their hands. Some touched the elephant's trunk and the king said, 'This is an elephant.' Some touched the elephant's tusk, some touched its ear, some touched its head, some touched its back, some touched its belly, some touched its thigh, some touched its arm, some touched its foot, some touched its tail, and the king said in each case, 'This is an elephant.'

At that time, King Mirror Face then removed the elephant and asked the blind children, 'What is the elephant like?' The blind children who touched the elephant's trunk said, 'The elephant is like a curved yoke.' Those who touched the elephant's tusk said, 'The elephant is like a pestle.' Those who touched the elephant's ear said, 'The elephant is like a winnowing basket.' Those who touched the elephant's head said, 'The elephant is like a tripod.' Those who touched the elephant's back said, 'The elephant is like a hill.' Those who touched the elephant's belly said, 'The elephant is like a wall.' Those who touched the elephant's thigh said, 'The elephant is like a tree.' Those who touched the elephant's arm said, 'The elephant is like a pillar.' Those who touched the elephant's foot said, 'The elephant is like a mortar.' Those who touched the elephant's tail said, 'The elephant is like a rope.' They each argued with each other, saying this and that, not agreeing with each other. The king saw this and laughed happily.

At that time, King Mirror Face then spoke a verse, saying:

The blind people gathered here, arguing and disputing. The elephant's body
is originally one, but different characteristics give rise to right and wrong.

The Buddha told the bhikṣus: "The non-Buddhist practitioners are also like this. They do not know the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path. They each give rise to different views and argue with each other, saying that their own is right and start disputes. If there are śramaṇas and brāhmaṇas who can truly know the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path, they will contemplate and harmonize with each other, have the same understanding, the same teacher, and be like water and milk. They will vigorously promote the Buddha's teachings and ensure their long-lasting peace and happiness."

At that time, the World-Honored One spoke a verse, saying:

If one does not know suffering, the origin
of suffering, the cessation of suffering, and the
path to the cessation of suffering, one loses
mental liberation and wisdom liberation. One cannot investigate
the root of suffering, the source of birth
old age, sickness, and death. If one can
truly know suffering, the cause of suffering, the
cessation of suffering, and the path to the
cessation of suffering, one will attain mental liberation
and wisdom liberation. Such a person can thoroughly
understand the root of the aggregates of suffering
and the source of birth, old age, sickness and death.

"Bhikṣus! Therefore, you should diligently cultivate and contemplate the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering."

The Buddha told the bhikṣus: "Under the sea north of Mount Sumeru is the city of the Rāhu asuras, which is 80,000 yojanas long and wide. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, all adorned with the seven treasures. The city is 3,000 yojanas high and 2,000 yojanas wide. The city gates are 1,000 yojanas high and 1,000 yojanas wide. The golden city has silver gates, and the silver city has golden gates. There are also countless birds singing harmoniously together, just like that. The small city ruled by the asura king is called Lunshuomobata, which is 60,000 yojanas long and wide. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, all adorned with the seven treasures. The city is 3,000 yojanas high and 2,000 yojanas wide. The city gates are 2,000 yojanas high and 1,000 yojanas wide. The golden city has silver gates, and the silver city has golden gates. There are also countless birds singing harmoniously together, just like that.

Within the city, there is a separate council hall called Shesheli Sha. The walls of the hall are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, all adorned with the seven treasures. The foundation of the hall is made entirely of beryl. The pillars and beams are made entirely of the seven treasures. The central pillar of the hall is 1,000 yojanas in circumference and 10,000 yojanas high. Under this pillar is a Dharma seat, 700 yojanas long and wide, carved and inlaid with the seven treasures. The hall has four doors, surrounded by railings. The steps and pavilions are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that. To the north of the council hall is the palace of the asuras, which is 10,000 yojanas long and wide. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that. To the east of the council hall is a garden called Shara, which is 10,000 yojanas long and wide. The garden walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that. To the south of the council hall is a garden called Jiemiao, which is 10,000 yojanas long and wide, just like the Shara garden. To the west of the council hall is a garden called Shanmo, which is 10,000 yojanas long and wide, also like the Shara garden. To the north of the council hall is a garden called Le Lin, which is 10,000 yojanas long and wide, also like the Shara garden.

Between the Shara and Jiemiao gardens is a day-degree tree, which is 7 yojanas in circumference at the base, 100 yojanas high, and its branches and leaves spread out for 50 yojanas. The tree walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that. Between the Shanmo and Le Lin gardens is a pond called Balantan, whose water is clear and cool, without any impurities. The pond is surrounded by seven layers of precious moats, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. In the pond grow four kinds of flowers, whose petals are 1 yojana long and wide, and their fragrance spreads for 1 yojana. Their roots are like chariot hubs, and their sap flows out, white in color like milk, and sweet in taste like honey. There are countless birds singing harmoniously together. Also, along the pond are seven layers of steps and pavilions, with seven layers of gates and walls, seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that.

The palaces of the Asura kings and their ministers are of various sizes. Some are 10,000 yojanas long and wide, some are 9,000 or 8,000 yojanas. The smallest palace is 1,000 yojanas. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that. The palaces of the lesser Asuras are of various sizes. Some are 1,000 yojanas long and wide, some are 900 or 800 yojanas. The smallest palace is 100 yojanas. They all have seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, all adorned with the seven treasures. There are also countless birds singing harmoniously together, just like that.

To the north of the assembly hall is a staircase made of the seven treasures leading into the palace. There are also staircases leading to the Shara garden, the Jiemiao garden, the Shanmo garden, the Le Lin garden, the Dayu tree, the Balantan pond, the ministers' palaces, and the lesser Asura palaces. When the Asura king wants to go to the Shara garden for sightseeing, he thinks of the Asura king Vimati. The Asura king Vimati also thinks to himself, 'The Asura king Luohe is thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless great multitudes as attendants. He goes before the Asura king Luohe and stands to one side. At that time, the Asura king Luohe also thinks of the Asura king Boluohe. The Asura king Boluohe also thinks to himself, 'The king is now thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless great multitudes as attendants. He goes before King Luohe and stands to one side.

At that time, the Asura king Luohe also thinks of the Asura king Shanmolu. The Asura king Shanmolu also thinks to himself, 'The king is now thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless great multitudes as attendants. He goes before King Luohe and stands to one side. At that time, the king also thinks of the Asura minister. The Asura minister also thinks to himself, 'The king is now thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless great multitudes as attendants. He goes before King Luohe and stands to one side. At that time, the king also thinks of the lesser Asuras. The lesser Asuras also think to themselves, 'The king is now thinking of us.' They then adorn themselves and, together with the great multitudes, go before King Luohe and stand to one side.

At that time, King Luohe put on jeweled garments, rode a jeweled carriage, and was surrounded by countless great multitudes in front and behind. He went to the Shara forest. There was a natural wind that blew the gate open by itself. There was a natural wind that blew the ground clean. There was a natural wind that blew flowers and scattered them on the ground, the flowers reaching up to the knees. When King Luohe entered the garden, he enjoyed himself with them for one day, two days, up to seven days. After enjoying himself, he returned to his palace. Later, he also went to visit the Jiemiao garden, the Shanmo garden, and the Le garden, in the same way. King Luohe always had five great Asuras guarding him on the left and right: the first was named Ti Chi, the second was named Xiong Li, the third was named Wu Yi, the fourth was named Tou Shou, and the fifth was named Cui Fu. These five great Asuras always guarded him on the left and right. The palace of King Luohe was located under the great ocean, with the ocean above it. It was supported by four winds: the first was named Zhu Feng, the second was named Chi Feng, the third was named Bu Dong, and the fourth was named Jian Gu. The great ocean was held up in the sky, like floating clouds, one thousand yojanas away from the Asura palace, and would not fall.

The Buddha told the bhikṣus: "One thousand yojanas east of Mount Sumeru is the city of the Heavenly King Dhṛtarāṣṭra, named Xian Shang, with a length and width of six thousand yojanas. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, decorated with the seven treasures, up to countless birds singing harmoniously, also like this. One thousand yojanas south of Mount Sumeru is the city of the Heavenly King Virūḍhaka, named Shan Jian, with a length and width of six thousand yojanas. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, decorated with the seven treasures, up to countless birds singing harmoniously, also like this. One thousand yojanas west of Mount Sumeru is the city of the Heavenly King Virūpākṣa, named Zhou Luo Shan Jian, with a length and width of six thousand yojanas. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, decorated with the seven treasures, up to countless birds singing harmoniously, also like this. One thousand yojanas north of Mount Sumeru is the Heavenly King Vaiśravaṇa, with three cities: the first is named Ke Wei, the second is named Tian Jing, and the third is named Zhong Gui. Each has a length and width of six thousand yojanas. The cities have seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, decorated with the seven treasures, up to countless birds singing harmoniously, also like this.

To the north of the city of Zhong Gui is a garden named Jiapi Yan Tou, with a length and width of four thousand yojanas. The garden wall has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, decorated with the seven treasures, up to countless birds singing harmoniously, also like this. In the middle of the garden and city is a pond named Nalinini, with a length and width of forty yojanas. The water is clear and pure, without any impurities. It is lined with seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, decorated with the seven treasures. In the middle grow lotus flowers in blue, yellow, red, white, and various colors, shining half a yojana. The fragrance spreads and is smelled for half a yojana. The flower roots are as big as chariot hubs. The sap flows out, white in color like milk, and sweet in taste like honey. Up to countless birds sing harmoniously, also like this.

Except for the palaces of the sun and moon, the palaces of the Four Heavenly Kings are forty yojanas long and wide. The palace walls have seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, decorated with the seven treasures, up to countless birds singing harmoniously, also like this. The various palaces are forty yojanas, twenty yojanas, and the smallest is five yojanas long and wide. From the city of Zhong Gui, there is a jeweled staircase leading to the city of Xian Shang. There is also a staircase leading to the city of Shan Jian. There is also a staircase leading to the city of Zhou Luo Shan Jian. There is also a staircase leading to the city of Ke Wei and Tian Jing. There is also a staircase leading to the garden of Jiapi Yan Tou. There is also a staircase leading to the pond of Nalinini. There is also a staircase leading to the palaces of the ministers of the Four Heavenly Kings.

When the Heavenly King Virudhaka wishes to go to the Jiapi Yan Tou garden to enjoy the view, he thinks of the Heavenly King Dhṛtarāṣṭra. The Heavenly King Dhṛtarāṣṭra also thinks to himself: 'Now the Heavenly King Virudhaka is thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless Kumbhāṇḍa spirits in front and behind. He goes to the Heavenly King Virudhaka and stands to one side. At that time, the Heavenly King Virudhaka also thinks of the Heavenly King Virūpākṣa. The Heavenly King Virūpākṣa also thinks to himself: 'Now the Heavenly King Virudhaka is thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless Yakṣa spirits in front and behind. He goes to the Heavenly King Virudhaka and stands to one side. The Heavenly King Virudhaka also thinks of the Heavenly King Virūpākṣa. The Heavenly King Virūpākṣa also thinks to himself: 'Now the Heavenly King Virudhaka is thinking of me.' He then adorns himself, rides a jeweled carriage, and is surrounded by countless Nāga spirits in front and behind. He goes to the Heavenly King Virudhaka and stands to one side. The Heavenly King Virudhaka also thinks of the four great ministers of the Four Heavenly Kings. The four great ministers of the Four Heavenly Kings also think to themselves: 'Now the Heavenly King Virudhaka is thinking of us.' They then adorn themselves, ride jeweled carriages, and are led and followed by countless gods in front and behind. They go to the Heavenly King Virudhaka and stand to one side.

"At that time, the Heavenly King Virudhaka immediately adorned himself, put on jeweled garments, rode a jeweled carriage, and went to the Jiapi Yan Tou garden with countless hundreds of thousands of heavenly beings. There was a natural wind that blew the gate open by itself; there was a natural wind that blew the ground to make it clean; there was a natural wind that blew flowers to scatter on the ground, the flowers reaching up to the knees. At that time, the king was in the garden enjoying himself together, for one day, two days, up to seven days, after enjoying the view, he returned to his palace. The Heavenly King Virudhaka always had five great ghosts and spirits guarding him on the left and right: one named Pancha Lou, two named Dan Dala, three named Himala, four named Ti Jie La, and five named Xiu Yi Lu Mo. These five ghosts and spirits always followed and guarded him. The Heavenly King Virudhaka's blessings, merits, and spiritual powers are like this."

The Buddha told the bhikṣus: "On the summit of Mount Sumeru is the city of the Thirty-three Heavens, eighty thousand yojanas long and wide. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, adorned with the seven treasures. The city is one hundred yojanas high and sixty yojanas wide. The city gates are sixty yojanas high and thirty yojanas wide, and they are five hundred yojanas apart. Each gate is guarded by five hundred ghosts and spirits who protect the Thirty-three Heavens. The golden city has silver gates, the silver city has golden gates, and so on. The countless birds sing harmoniously, also like this. Inside the great city is another smaller city, sixty thousand yojanas long and wide. The city has seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, adorned with the seven treasures. The city is one hundred yojanas high and sixty yojanas wide. The city gates are five hundred yojanas apart, sixty yojanas high, and thirty yojanas wide. Each city gate is guarded by five hundred ghosts and spirits who guard the Thirty-three Heavens. The golden city has silver gates, the silver city has golden gates, the crystal city has lapis lazuli gates, the lapis lazuli city has crystal gates, the red pearl city has agate gates, the agate city has red pearl gates, and the vehicle jade city has gates made of various treasures.

The railings are made of gold with silver crossbars, silver with gold crossbars, crystal with lapis lazuli crossbars, lapis lazuli with crystal crossbars, red pearls with agate crossbars, agate with red pearl crossbars, and vehicle jade with various treasure crossbars. Above the railings are jeweled nets, with golden nets hanging silver bells, silver nets hanging golden bells, lapis lazuli nets hanging crystal bells, crystal nets hanging lapis lazuli bells, red pearl nets hanging agate bells, agate nets hanging red pearl bells, and vehicle jade nets hanging various treasure bells. The golden trees have golden roots and branches with silver leaves and flowers, the silver trees have silver roots and branches with golden leaves and flowers, the crystal trees have crystal roots and branches with lapis lazuli flowers and leaves, the lapis lazuli trees have lapis lazuli roots and branches with crystal flowers and leaves, the red pearl trees have red pearl roots and branches with agate flowers and leaves, the agate trees have agate roots and branches with red pearl flowers and leaves, and the vehicle jade trees have vehicle jade roots and branches with various treasure flowers and leaves.

The seven-layered city has four gates, with railings at the gates. On top of the seven-layered city are all surrounded by towers, pavilions, and terraces. There are gardens, forests, and bathing pools, with various colored precious flowers blooming, and rows of jeweled trees with abundant flowers and fruits. Fragrant breezes blow in all directions, pleasing the minds of people. There are countless thousands of ducks, geese, mandarin ducks, and other exotic birds singing harmoniously together. Outside the small city is the palace of the Irapat dragon, sixty thousand yojanas long and wide. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this.

Within the city of Good View is the Hall of Good Dharma, one hundred yojanas long and wide, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, adorned with the seven treasures. The foundation of the hall is made entirely of pure gold, covered with lapis lazuli. The pillars in the hall are ten yojanas in circumference and one hundred yojanas high. Under the pillars are laid the heavenly emperor's seats, one yojana long and wide, with various colors interspersed, made of the seven treasures. The seats are soft, as soft as heavenly garments. On both sides of the seats are sixteen seats.

The hall has four gates, surrounded by railings made of the seven treasures. The steps of the hall are five hundred yojanas long and wide. The gates are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. To the north of the Hall of Good Dharma is the palace of the Heavenly Emperor, one thousand yojanas long and wide. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. To the east of the Hall of Good Dharma is a garden called Rough, one thousand yojanas long and wide. The garden walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. In the Rough Garden are two stone mounds decorated with heavenly gold, one called Wise and the other called Very Wise, each fifty yojanas long and wide. The stones are soft, as soft as heavenly garments.

To the south of the Palace of Good View is a garden called Painting Joy, one thousand yojanas long and wide. The garden walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. In the garden are two stone mounds made of the seven treasures, one called Day and the other called Very Day, each fifty yojanas long and wide. The mounds are soft, as soft as heavenly garments. To the west of the Hall of Good Dharma is a garden called Mixed, one thousand yojanas long and wide. The garden walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. In the garden are two stone mounds, one called Good View and the other called Following Good View, decorated with heavenly gold and made of the seven treasures, each fifty yojanas long and wide. The mounds are soft, as soft as heavenly garments. To the north of the Hall of Good Dharma is a garden called Great Joy, one thousand yojanas long and wide. The garden walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. In the garden are two stone mounds, one called Joy and the other called Great Joy, decorated with agate, each fifty yojanas long and wide. The mounds are soft, as soft as heavenly garments.

Between the Rough Garden and the Painting Joy Garden is a pond called Nandana, one hundred yojanas long and wide. The water is clear and pure, without any impurities. There are seven layers of precious moats surrounding it, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are four staircases on the four sides of the pond, with railings in between made of the seven treasures. There are also countless birds singing harmoniously together, also like this. There are four kinds of flowers in the pond, blue, yellow, red, white, and purple, mixed and arranged. Each flower leaf shades one yojana, and the fragrance spreads for one yojana. The roots are like chariot hubs, and the sap flows out, white in color like milk, and sweet in taste like honey. On the four sides of the pond there are also gardens. Between the Mixed Garden and the Great Joy Garden is a tree called Cūta, seven yojanas in circumference, one hundred yojanas high, with branches and leaves spreading fifty yojanas. Outside the tree is an empty pavilion five hundred yojanas long and wide, with palace walls seven layers, seven layers of railings, seven layers of nets, and seven layers of trees surrounding it, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this.

The other palaces of the Trāyastriṃśa Heaven are one thousand yojanas long and wide. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. The palaces are nine hundred, eight hundred, and at least one hundred yojanas long and wide. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this. The smaller palaces of the gods are one hundred yojanas long and wide, with ninety, eighty, and at least twelve yojanas. The palace walls are seven layers, with seven layers of railings, seven layers of nets, and seven layers of trees surrounding them, adorned with the seven treasures. There are also countless birds singing harmoniously together, also like this.

To the north of the Sudharma Hall are two staircases leading to the palace of Śakra, the Lord of the Devas. To the east of the Sudharma Hall are two staircases leading to the Raurava Garden, and another staircase leading to the Citraratha Garden. There is another staircase leading to the Nandana Garden, another staircase leading to the Mahāvana Garden, another staircase leading to the Nandana Pond, another staircase leading to the Cūta Tree, another staircase leading to the palace of the Thirty-three Heavens, and another staircase leading to the palaces of the various heavens, and another staircase leading to the palace of the nāga king Elapatra. When Śakra, the Lord of the Devas, wishes to go to the Raurava Garden to play, he thinks of the ministers of the Thirty-three Heavens. The ministers of the Thirty-three Heavens then think to themselves, 'Now Śakra is thinking of me.' They then adorn themselves, ride in jeweled carriages, and surrounded by countless attendants, they go to Śakra and stand to one side. Śakra then thinks of the other devas, and the devas think, 'Now Śakra is thinking of me.' They then adorn themselves, follow the devas, and go to Śakra, standing to one side. Śakra then thinks of the nāga king Elapatra, and the nāga king Elapatra then thinks to himself, 'Now Śakra is thinking of me.' The nāga king then transforms himself into thirty-three heads, each head with six tusks, each tusk with seven bathing ponds, each bathing pond with seven large lotus flowers, each lotus flower with one hundred petals, and each petal with seven jade maidens playing music, dancing and singing on them. When the nāga king has made this transformation, he goes to Śakra and stands to one side.

At that time, Śakra, Lord of the Devas, adorned himself with various treasures and jeweled ornaments, and sat on the first head of the Elapatra nāga king. On either side were the sixteen heavenly kings, sitting in order on the nāga's heads. Then Śakra, Lord of the Devas, together with countless heavenly attendants, went to the Raurava Garden. There was a natural wind that blew the gate open by itself. There was a natural wind that blew the ground clean. There was a natural wind that blew flowers onto the ground, and the flowers piled up, reaching to the knees. At that time, Śakra, Lord of the Devas, sat on the two stone mounds of Xian and Shanxian as he wished. The thirty-three kings each sat in order. There were also devas who could not attend and see the garden, and could not enter the garden to enjoy the five desires. Why was this? It was because their past meritorious deeds were not the same. There were also devas who could see the garden but could not enter, and could not enjoy the five desires together. Why was this? It was because their past meritorious deeds were not the same. There were also devas who could see and enter, but could not enjoy the five desires together. Why was this? It was because their past meritorious deeds were not the same. There were also devas who could enter and see, and enjoy the five desires. Why was this? It was because their past meritorious deeds were the same.

They play and enjoy themselves in the garden for one, two, up to seven days. After enjoying themselves, they return to their palaces. When Śakra, Lord of the Devas, visits the Citraratha Garden, Nandana Garden, and Mahāvana Garden, it is also like this. Why is it called the Raurava Garden? When one enters this garden, one's body becomes rough and harsh. Why is it called the Citraratha Garden? When one enters this garden, one's body naturally has various painted colors for entertainment. Why is it called the Nandana Garden? On the eighth, fourteenth, and fifteenth days of each month, except for the asura women, the celestial maidens are released to play and enjoy themselves with the celestial sons. Therefore, it is called the Nandana Garden. Why is it called the Mahāvana Garden? When one enters this garden, one is entertained and delighted, so it is called the Mahāvana Garden. Why is it called the Sudharma Hall? On this hall, one contemplates the wonderful Dharma and experiences pure bliss, so it is called the Sudharma Hall. Why is it called the Cūta Tree? There is a deity named Māndhātṛ on this tree, who always plays music to entertain himself, so it is called the Cūta Tree. Moreover, the branches and leaves of this great tree spread in all directions, luxuriant like a great jeweled cloud, so it is called the Cūta Tree.

Śakra, Lord of the Devas, always has ten great heavenly sons as attendants. Who are the ten? The first is named Indra, the second is named Gauri, the third is named Virūḍhaka, the fourth is named Virūpākṣa, the fifth is named Dhṛtarāṣṭra, the sixth is named Virūḍhaka, the seventh is named Āyuṣmān, the eighth is named Vaiśravaṇa, the ninth is named Virūpākṣa, and the tenth is named Nārāyaṇa. Śakra, Lord of the Devas, has great supernatural powers and majestic virtue like this. The water and land flowers valued by the people of Jambudvīpa are: blue lotus flowers, red lotus flowers, white lotus flowers, and pink lotus flowers, soft and fragrant. The land-grown flowers are: jasmine flowers, magnolia flowers, pāṭala flowers, sumana flowers, pāṭala flowers, and maiden's hair flowers. The water and land flowers of the palaces of the nāgas, garuḍas, and the people of Kuru, Godānīya, Uttarakuru, and Pūrvavideha are also like this. The water-grown flowers in the palaces of the asuras are: blue lotus flowers, red lotus flowers, white lotus flowers, and pink lotus flowers, soft and fragrant. The land-grown flowers are: special flowers, pūga flowers, great pūga flowers, kācalī flowers, great kācalī flowers, maṇḍala flowers, and great maṇḍala flowers. The water and land flowers valued by the Four Heavenly Kings, the Thirty-three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven are also like this.

The devas have ten qualities. What are the ten? First, they can fly away countless times. Second, they can fly back countless times. Third, they can go without obstruction. Fourth, they can come without obstruction. Fifth, the bodies of the devas have no skin, bones, muscles, blood, or flesh. Sixth, their bodies have no impurities such as feces and urine. Seventh, their bodies have no fatigue. Eighth, the celestial maidens do not give birth. Ninth, the eyes of the devas do not blink. Tenth, their bodies can change color according to their wishes. If they wish to be blue, they are blue. If they wish to be yellow, they are yellow. Red, white, and various colors appear according to their wishes. These are the ten qualities of the devas. Humans have seven colors. What are the seven? Some people are golden in color, some are fiery in color, some are blue in color, some are yellow in color, some are red in color, some are black in color, and some are demonic in color. The devas and asuras also have seven colors, which are the same.

Bhikṣus! The light of fireflies is not as bright as that of lamps, the light of lamps is not as bright as that of torches, the light of torches is not as bright as that of a pile of fires, the light of a pile of fires is not as bright as the palaces, cities, ornaments, clothing, and bodily radiance of the Four Heavenly Kings, the palaces, cities, ornaments, clothing, and bodily radiance of the Four Heavenly Kings is not as bright as the radiance of the Thirty-three Heavens, the radiance of the Thirty-three Heavens is not as bright as the radiance of the Yāma Heaven, the radiance of the Yāma Heaven is not as bright as the radiance of the Tuṣita Heaven, the radiance of the Tuṣita Heaven is not as bright as the radiance of the Nirmāṇarati Heaven, the radiance of the Nirmāṇarati Heaven is not as bright as the radiance of the Paranirmitavaśavartin Heaven, the radiance of the Paranirmitavaśavartin Heaven is not as bright as the palaces, clothing, and bodily radiance of the Brahmakāyika Heaven, the palaces, clothing, and bodily radiance of the Brahmakāyika Heaven is not as bright as the radiance of the Ābhāsvara Heaven, the radiance of the Ābhāsvara Heaven is not as bright as the radiance of the Śubhakṛtsna Heaven, the radiance of the Śubhakṛtsna Heaven is not as bright as the radiance of the Anabhraka Heaven, the radiance of the Anabhraka Heaven is not as bright as the radiance of the Puṇyaprasava Heaven, the radiance of the Puṇyaprasava Heaven is not as bright as the radiance of the Bṛhatphala Heaven, the radiance of the Bṛhatphala Heaven is not as bright from the light of fireflies up to the light of the Buddha, is not as bright as the light of the truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. Therefore, bhikṣus! Those who seek light should seek the light of the truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. They should practice in this way.

The people of Jambudvīpa are three and a half cubits tall, and their clothes are seven cubits long and three and a half cubits wide; the people of Aparagodānīya and Pūrvavideha are also three and a half cubits tall, and their clothes are seven cubits long and three and a half cubits wide; the people of Uttarakuru are seven cubits tall, and their clothes are fourteen cubits long and seven cubits wide, weighing one ounce; the asuras are one yojana tall, and their clothes are two yojanas long and one yojana wide, weighing six zhu; the Four Heavenly Kings are half a yojana tall, and their clothes are one yojana long and half a yojana wide, weighing half an ounce; the Trāyastriṃśa Heaven is one yojana tall, and their clothes are two yojanas long and one yojana wide, weighing six zhu; the Yāma Heaven is two yojanas tall, and their clothes are four yojanas long and two yojanas wide, weighing three zhu; the Tuṣita Heaven is four yojanas tall, and their clothes are eight yojanas long and four yojanas wide, weighing one and a half zhu; the Nirmāṇarati Heaven is eight yojanas tall, and their clothes are sixteen yojanas long and eight yojanas wide, weighing one zhu; the Paranirmitavaśavartin Heaven is sixteen yojanas tall, and their clothes are thirty-two yojanas long and sixteen yojanas wide, weighing half a zhu. The heavens above each wear clothes according to their bodies.

The lifespan of the people of Jambudvīpa is one hundred years, with few living longer and many dying sooner. The lifespan of the people of Aparagodānīya is two hundred years, with few living longer and many dying sooner. The lifespan of the people of Pūrvavideha is three hundred years, with few living longer and many dying sooner. The lifespan of the people of Uttarakuru is one thousand years, with no increase or decrease. The lifespan of hungry ghosts is seventy thousand years, with few living longer and many dying sooner. The lifespan of dragons and garuḍas is one kalpa, or less. The lifespan of the asuras is one thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Four Heavenly Kings is five hundred heavenly years, with few living longer and many dying sooner. The lifespan of the Trāyastriṃśa Heaven is one thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Yāma Heaven is two thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Tuṣita Heaven is four thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Nirmāṇarati Heaven is eight thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Paranirmitavaśavartin Heaven is sixteen thousand heavenly years, with few living longer and many dying sooner. The lifespan of the Brahmakāyika Heaven is one kalpa, or less. The lifespan of the Ābhāsvara Heaven is two kalpas, or less. The lifespan of the Śubhakṛtsna Heaven is three kalpas, or less. The lifespan of the Anabhraka Heaven is four kalpas, or less. The lifespan of the Puṇyaprasava Heaven is five hundred kalpas, or less. The lifespan of the Bṛhatphala Heaven is one thousand kalpas, or less. The lifespan of the Ākāśānantyāyatana Heaven is ten thousand kalpas, or less. The lifespan of the Vijñānānantyāyatana Heaven is twenty-one thousand kalpas, or less. The lifespan of the Ākiñcanyāyatana Heaven is forty-two thousand kalpas, or less. The lifespan of the Naivasaṃjñānāsaṃjñāyatana Heaven is eighty-four thousand kalpas, or less. This is the limit of sentient beings, this is the limit of lifespan, this is the limit of the world, this is called birth, old age, sickness, death, coming and going, the aggregate of realms and sense bases.

The Buddha told the bhikṣus: "All sentient beings subsist on four kinds of food. What are the four? Solid food, fine and smooth food, contact food, and thought food. The food of those sentient beings is not the same. The people of Jambudvīpa eat various kinds of rice, flour, and fish and meat as solid food, and use clothing and bathing as fine and smooth food. The people of Aparagodānīya and Pūrvavideha also eat various kinds of rice, flour, and fish and meat as solid food, and use clothing and bathing as fine and smooth food. The people of Uttarakuru only eat naturally grown rice, with heavenly flavors as solid food, and use clothing and bathing as fine and smooth food. Dragons and garuḍas eat turtles, fish, and tortoises as solid food, and use bathing and clothing as fine and smooth food. The asuras eat pure solid food as solid food, and use bathing and clothing as fine and smooth food. The Four Heavenly Kings, Trāyastriṃśa Heaven, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, and Paranirmitavaśavartin Heaven eat pure solid food as solid food, and use bathing and clothing as fine and smooth food. The heavens above eat the joy and bliss of meditation. What sentient beings eat contact food? Egg-born sentient beings eat contact food. What sentient beings eat thought food? There are sentient beings who subsist on thought food, whose faculties grow and whose lifespan does not end. This is called thought food. What sentient beings eat consciousness food? The sentient beings in hell and the formless heavens are called consciousness food.

The people of Jambudvīpa use gold, silver, jewels, grain, silk, and slaves to trade and sell for a living. The people of Aparagodānīya use cattle, sheep, and jewels to trade for a living. The people of Pūrvavideha use grain, silk, and pearls to trade for a living. The people of Uttarakuru have no trading or selling for a living. The people of Jambudvīpa have marriages, with men marrying and women being given in marriage. The people of Aparagodānīya and Pūrvavideha also have marriages, with men marrying and women being given in marriage. The people of Uttarakuru have no marriages, with men and women not being given in marriage. Dragons, garuḍas, and asuras also have marriages, with men marrying and women being given in marriage. The Four Heavenly Kings, Trāyastriṃśa Heaven, up to Paranirmitavaśavartin Heaven also have marriages, with men marrying and women being given in marriage. The heavens above have no men and women. The people of Jambudvīpa have sexual intercourse between men and women, with their bodies touching each other to form yin and yang. The people of Aparagodānīya, Pūrvavideha, and Uttarakuru also have their bodies touching each other to form yin and yang. Dragons and garuḍas also have their bodies touching each other to form yin and yang. The asuras have their bodies close to each other, forming yin and yang with their breath. The Four Heavenly Kings and Trāyastriṃśa Heaven are also like this. The Yāma Heaven forms yin and yang by being close to each other. The Tuṣita Heaven forms yin and yang by holding hands. The Nirmāṇarati Heaven forms yin and yang by a mature gaze. The Paranirmitavaśavartin Heaven forms yin and yang by a brief glance. The heavens above have no more sexual desire.

If there are sentient beings who do evil with the body, speak evil, and think evil, when their bodies perish and their lives end, their later consciousness ceases, and the initial consciousness of hell arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases. If there are sentient beings who do evil with the body, speak evil, and think evil, when their bodies perish and their lives end, they fall into the animal realm. Their later consciousness ceases, and the initial consciousness of the animal realm arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases. If there are sentient beings who do evil with the body, speak evil, and think evil, when their bodies perish and their lives end, they fall into the realm of hungry ghosts. Their later consciousness ceases, and the initial consciousness of the hungry ghost realm arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases. If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn among humans. Their later consciousness ceases, and the initial consciousness of the human realm arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases.

If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of the Four Heavenly Kings. Their later consciousness ceases, and the initial consciousness of the Heaven of the Four Heavenly Kings arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases. When those gods are first born, they are like one or two year old children in the human realm, naturally manifesting and sitting on the laps of the gods. The gods then say: 'This is my child.' Due to the retribution of their actions, natural wisdom arises. They then think to themselves: 'By what actions was I born here?' They then further think: 'In the past, I did good with the body, spoke good, and thought good in the human realm. Because of these actions, I am now reborn in the heavens. If I were to die here and be reborn in the human realm again, I would purify my body, speech, and mind, and be even more diligent in cultivating good practices.' Soon after the child is born, it feels hungry. In front of the child, there is a naturally appearing jeweled vessel filled with pure food of a hundred flavors. If their merit is great, the color of the rice is white. If their merit is middling, the color of the rice is blue. If their merit is lesser, the color of the rice is red. The child reaches out with their hand, takes the rice, and puts it in their mouth. The food naturally digests, like butter poured into fire. After the child has eaten, they feel thirsty. There is a naturally appearing jeweled vessel filled with nectar. If their merit is great, the color of the nectar is white. If their merit is middling, the color of the nectar is blue. If their merit is lesser, the color of the nectar is red. The child takes the nectar and drinks it. The nectar naturally digests, like butter poured into fire.

After the child has eaten and drunk, their body grows to the same size as the other gods. They then enter a bathing pool to bathe and wash, enjoying themselves. After enjoying themselves, they leave the bathing pool and go to a fragrant tree. The fragrant tree bends down, and they take various fragrances to anoint their bodies. They then go to a tree of cloth, and the tree bends down, allowing them to take various garments to wear on their bodies. They then go to a tree of ornaments, and the tree bends down, allowing them to take various ornaments to adorn their bodies. They then go to a tree of garlands, and the tree bends down, allowing them to take garlands to wear on their heads. They then go to a tree of vessels, and the tree bends down, allowing them to take jeweled vessels. They then go to a fruit tree, and the tree bends down, allowing them to take natural fruits to eat or chew, or to strain the juice to drink. They then go to a tree of musical instruments, and the tree bends down, allowing them to take heavenly musical instruments to play with clear and wonderful sounds. They sing and go towards the various gardens and forests. They see countless heavenly maidens playing music, singing, laughing, and talking to each other. As they wander and observe, they become attached and forget what they saw in the east when they look west, and forget what they saw in the west when they look east. When they were first born, they knew and thought to themselves: 'By what actions was I born here?' But while wandering and observing, they completely forgot this thought. Then there were maidservants to attend them.

"If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of the Thirty-three. Their later consciousness ceases, and the initial consciousness of the Heaven of the Thirty-three arises. Based on consciousness, there is name and form. Based on name and form, there are the six sense bases. When those gods are first born, they are like two or three year old children in the human realm. They naturally manifest and sit on the laps of the gods. The gods then say: 'This is my son. This is my daughter.' It is also like this. If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of Yāma. When those gods are first born, they are like three or four year old children in the human realm. If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of Tuṣita. When those gods are first born, they are like four or five year old children in the human realm. If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of Nirmāṇarati. When those gods are first born, they are like five or six year old children in the human realm. If there are sentient beings who do good with the body, speak good, and think good, when their bodies perish and their lives end, they are reborn in the Heaven of Paranirmitavaśavartin. When those gods are first born, they are like six or seven year old children in the human realm. It is also like this."

The Buddha told the bhikṣus: "There are three fast days in a half month. What are the three? The eighth day of the month, the fourteenth day, and the fifteenth day. These are the three fast days. Why do we fast on the eighth day of the month? On the eighth day of the month, the Four Heavenly Kings always tell their messengers: 'You should go around the world to observe all people, to see if there are those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, revere the elders, observe the precepts, give alms, and relieve the poor.' When the messengers hear the king's order, they go around the world to see if there are those who are filial to their parents, revere śramaṇas and brāhmaṇas, respect the elders, observe the precepts, give alms, and relieve the poor. After observing, they see that there are those in the world who are unfilial to their parents, disrespectful to their teachers, do not observe the precepts, and do not relieve the poor. They then return to report to the king: 'Heavenly King! There are very few in the world who are filial to their parents, revere śramaṇas and brāhmaṇas, observe the precepts, and give alms to the poor.' When the Four Heavenly Kings hear this, they are sad and displeased, and say: 'Alas! The people in the world are mostly evil. They are unfilial to their parents, disrespectful to their teachers, do not observe the precepts, and do not give alms to the poor. This will reduce the number of heavenly beings and increase the number of asuras.' If the messengers see in the world those who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor, they will then return to report to the Heavenly King: 'In the world, there are those who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor.' When the Four Heavenly Kings hear this, they are greatly delighted and exclaim: 'Excellent! We hear good words. In the world, there are those who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor. This will increase the number of heavenly beings and reduce the number of asuras.'

Why do we fast on the fourteenth day of the month? On the fourteenth day of the month, the Four Heavenly Kings tell their crown prince: 'You should go around the world to observe all people, to see if there are those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, revere the elders, observe the precepts, give alms, and relieve the poor.' When the crown prince receives the king's order, he goes around the world to observe all people. He knows that there are those who are filial to their parents, revere śramaṇas and brāhmaṇas, respect the elders, observe the precepts, give alms, and relieve the poor. After observing, he sees that there are those in the world who are unfilial to their parents, disrespectful to their teachers, do not observe the precepts, and do not relieve the poor. He then returns to report to the king: 'Heavenly King! There are very few in the world who are filial to their parents, revere śramaṇas and brāhmaṇas, observe the precepts, and give alms to the poor.' The Four Heavenly Kings hear this and are sad and displeased, saying: 'Alas! The people in the world are mostly evil. They are unfilial to their parents, disrespectful to their teachers, do not observe the precepts, and do not give alms to the poor. This will reduce the number of heavenly beings and increase the number of asuras.' If the crown prince sees in the world those who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor, he will then return to report to the king: 'Heavenly King! There are those in the world who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor.' The Four Heavenly Kings hear this and are greatly delighted, exclaiming: 'Excellent! We hear good words. In the world, there are those who are filial to their parents, revere their teachers, diligently observe the precepts, and give alms to the poor. This will increase the number of heavenly beings and reduce the number of asuras.' Therefore, we fast on the fourteenth day of the month.

Why do we fast on the fifteenth day of the month? On the fifteenth day of the month, the Four Heavenly Kings personally go down to inspect the world and observe all people. Do they see those who are filial to their parents, respectful to śramaṇas and brāhmaṇas, revere the elders, observe the precepts, give alms, and relieve the poor? They see that many people in the world are unfilial to their parents, disrespectful to their teachers, do not diligently observe the precepts, and do not give alms to the poor. Then the Four Heavenly Kings go to the Hall of Good Dharma and tell Śakra: 'Great King! You should know that sentient beings in the world are mostly unfilial to their parents, disrespectful to their teachers, do not cultivate the precepts, and do not give alms to the poor.' When Śakra and the gods of Trāyastriṃśa hear this, they are sad and displeased, saying: 'Alas! The people in the world are mostly evil. They are unfilial to their parents, disrespectful to their teachers, do not cultivate the precepts, and do not give alms to the poor. This will reduce the number of heavenly beings and increase the number of asuras.' If the Four Heavenly Kings see in the world those who are filial to their parents, respectful to their teachers, diligently observe the precepts, and give alms to the poor, they will return to the Hall of Good Dharma and tell Śakra: 'There are those in the world who are filial to their parents, respectful to their teachers, diligently observe the precepts, and give alms to the poor.' When Śakra and the gods of Trāyastriṃśa hear this, they are all greatly delighted and exclaim: 'Excellent! The world now has those who are filial to their parents, respectful to their teachers, diligently observe the precepts, and give alms to the poor. This will increase the number of heavenly beings and reduce the number of asuras.' Therefore, we fast on the fifteenth day of the month. Therefore, there are three fast days. At that time, Śakra wanted to make the gods even more joyful, so he spoke a verse:

Always on the eighth, fourteenth, and fifteenth days of the month, accept the
teachings and observe the precepts. Such a person is the same as me.

The Buddha told the bhikṣus: "What Śakra said in this verse is not well received, not well spoken, and is unacceptable to me. Why is that? Because that Śakra has not yet exhausted desire, anger, and ignorance, and has not yet escaped birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. I say that such a person has not yet escaped the root of suffering. If my bhikṣus have exhausted the taints, are arhats, have accomplished what was to be done, have laid down the heavy burden, have attained their own benefit, have exhausted all bonds, and are liberated equally, then such bhikṣus should speak this verse:

Always on the eighth, fourteenth, and fifteenth days of the month, accept the
teachings and observe the precepts. Such a person is the same as me.

The Buddha told the bhikṣus: "What that bhikṣu said in this verse is well received, well spoken, and is approved by me. Why is that? Because that bhikṣu has exhausted desire, anger, and ignorance, and has escaped birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. I say that such a person has escaped the root of suffering."

The Buddha told the bhikṣus: "All the houses where people live have spirits, none are empty. In all the streets and crossroads, butcher shops, markets, and hilltop tombs, there are spirits, none are empty. All spirits follow what they rely on to be named. Relying on people, they are called people. Relying on villages, they are called villages. Relying on cities, they are called cities. Relying on countries, they are called countries. Relying on land, they are called land. Relying on mountains, they are called mountains. Relying on rivers, they are called rivers."

The Buddha told the bhikṣus: "All trees, even the smallest ones the size of a chariot axle, have spirits dwelling in them, none are empty. When all men and women are first born, there are spirits that follow and protect them. When they die, those guardian spirits take away their vital energy, and the person dies."

The Buddha told the bhikṣus: "If non-Buddhist brāhmaṇas ask: 'Virtuous ones! When all men and women are first born, there are spirits that follow and protect them. When they are about to die, those guardian spirits take away their vital energy, and the person dies. Why are some people afflicted by spirits, while others are not afflicted by spirits?' If asked this, you should answer them thus: 'Worldly people engage in unwholesome practices, have distorted views, and commit the ten unwholesome actions. Among such people, whether a hundred or a thousand, there is only one spirit that protects them. It is like a herd of cattle or sheep, whether a hundred or a thousand, that are guarded by one person. They are also like this, engaging in unwholesome practices, having distorted views, and committing the ten unwholesome actions. Among such people, whether a hundred or a thousand, there is only one spirit that protects them. If a person practices wholesome dharmas, has right views and faith, and possesses the ten wholesome actions, then that person is protected by a hundred thousand spirits. It is like a king or a king's minister, who is guarded by a hundred thousand people. They are also like this, practicing wholesome dharmas and possessing the ten wholesome actions. Then that person is protected by a hundred thousand spirits. For this reason, some people in the world are afflicted by spirits, while others are not afflicted by spirits.'"

The Buddha told the bhikṣus: "The people of Jambudvīpa are superior to the people of Pūrvavideha in three ways. What are the three? First, they are vigorous and have strong memories, able to create karmic actions. Second, they are vigorous and have strong memories, diligently practicing the brahmacarya. Third, they are vigorous and have strong memories, with the Buddha appearing in their land. These three things make them superior to the people of Pūrvavideha. The people of Pūrvavideha are superior to the people of Jambudvīpa in three ways. What are the three? First, they have many cattle. Second, they have many sheep. Third, they have many pearls and jade. These three things make them superior to the people of Jambudvīpa. The people of Jambudvīpa are superior to the people of Avaragodānīya in three ways. What are the three? First, they are vigorous and have strong memories, able to create karmic actions. Second, they are vigorous and have strong memories, able to practice the brahmacarya. Third, they are vigorous and have strong memories, with the Buddha appearing in their land. These three things make them superior to the people of Avaragodānīya. The people of Avaragodānīya are superior to the people of Jambudvīpa in three ways. What are the three? First, their land is extremely vast. Second, their land is extremely large. Third, their land is extremely wonderful. These three things make them superior to the people of Jambudvīpa.

The people of Jambudvīpa are superior to the people of Uttarakuru in three ways. What are the three? First, they are vigorous and have strong memories, able to create karmic actions. Second, they are vigorous and have strong memories, able to practice the brahmacarya. Third, they are vigorous and have strong memories, with the Buddha appearing in their land. These three things make them superior to the people of Uttarakuru. The people of Uttarakuru are superior to the people of Jambudvīpa in three ways. What are the three? First, they are not subject to anything. Second, they have no self. Third, their lifespan is fixed at one thousand years. These three things make them superior to the people of Jambudvīpa. The people of Jambudvīpa are also superior to the hungry ghosts in three ways. What are the three? First, they have long lifespans. Second, their bodies are large. Third, they enjoy the fruits of others' actions. These three things make them superior to the people of Jambudvīpa. The people of Jambudvīpa are also superior to the dragons and garuḍas in three ways. The dragons and garuḍas are also superior to the people of Jambudvīpa in three ways. What are the three? First, they have long lifespans. Second, their bodies are large. Third, they have palaces. These three things make them superior to the people of Jambudvīpa.

"The people of Jambudvīpa are superior to the asuras in three ways. What are the three? First, their palaces are tall and wide. Second, their palaces are adorned. Third, their palaces are pure. These three things make them superior to the people of Jambudvīpa. The people of Jambudvīpa are also superior to the Four Heavenly Kings in three ways. What are the three? First, they have long lifespans. Second, they are handsome. Third, they have much happiness. These three things make them superior to the people of Jambudvīpa. The people of Jambudvīpa are also superior to the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven in three ways. What are the three? First, they have long lifespans. Second, they are handsome. Third, they have much happiness."

The Buddha told the bhikṣus, "The sentient beings in the desire realm are of twelve kinds. What are the twelve? First, hell beings, second, animals, third, hungry ghosts, fourth, humans, fifth, asuras, sixth, the Four Heavenly Kings, seventh, the Trāyastriṃśa Heaven, eighth, the Yāma Heaven, ninth, the Tuṣita Heaven, tenth, the Nirmāṇarati Heaven, eleventh, the Paranirmitavaśavartin Heaven, twelfth, the Māra Heaven. The sentient beings in the form realm are of twenty-two kinds: first, the Brahmakāyika Heaven, second, the Brahmapurohita Heaven, third, the Brahmapārṣadya Heaven, fourth, the Mahābrahmā Heaven, fifth, the Ābhāsvara Heaven, sixth, the Parīttābhā Heaven, seventh, the Apramāṇābhā Heaven, eighth, the Ābhāsvarā Heaven, ninth, the Śubhakṛtsna Heaven, tenth, the Parīttaśubha Heaven, eleventh, the Apramāṇaśubha Heaven, twelfth, the Śubhakṛtsna Heaven, thirteenth, the Bṛhatphala Heaven, fourteenth, the Parīttaśubha Heaven, fifteenth, the Apramāṇaśubha Heaven, sixteenth, the Śubhakṛtsna Heaven, seventeenth, the Asaṃjñisattva Heaven, eighteenth, the Naivasaṃjñānāsaṃjñāyatana Heaven, nineteenth, the Avṛha Heaven, twentieth, the Sudṛśa Heaven, twenty-first, the Sudarśana Heaven, twenty-second, the Akaniṣṭha Heaven. The sentient beings in the formless realm are of four kinds. What are the four? First, the Ākāśānantyāyatana Heaven, second, the Vijñānānantyāyatana Heaven, third, the Ākiñcanyāyatana Heaven, fourth, the Naivasaṃjñānāsaṃjñāyatana Heaven."

The Buddha told the bhikṣus, "There are four great divine beings. What are the four? First, the earth spirit, second, the water spirit, third, the wind spirit, fourth, the fire spirit. Once, the earth spirit gave rise to a wrong view, saying, 'There is no water, fire, or wind in the earth.' At that time, I knew what the earth spirit was thinking, and I went to him and said, 'Are you thinking that there is no water, fire, or wind in the earth?' The earth spirit replied, 'There really is no water, fire, or wind in the earth.' I then said to him, 'Do not give rise to this thought that there is no water, fire, or wind in the earth. Why is that? There is water, fire, and wind in the earth, but because the earth element is predominant, the earth element is given the name.'"

The Buddha told the bhikṣus, "At that time, I expounded the Dharma for the earth spirit in sequence, removing his wrong views, teaching, benefiting, and delighting him, speaking about giving, precepts, and rebirth in heaven, showing that desire is impure, the upper defilements are afflictions, and liberation is supreme. I expounded and revealed pure and holy life. At that time, I knew that his mind was pure, pliant, joyful, without hindrances, and easy to be transformed. As is the constant practice of all Buddhas, I spoke about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, expounding and revealing them. At that time, the earth spirit immediately removed dust and defilements on the seat, and attained the purity of the Dharma eye. It is like a pure white cloth that is easy to accept colors. It was also like this. With pure faith, he attained the Dharma eye, without doubt, seeing the Dharma with certainty, not falling into evil destinies, not going to other paths, attaining fearlessness, and said to me, 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. Please allow me to be a female lay devotee in the true Dharma.'"

The Buddha told the bhikṣus, "Once, the water spirit gave rise to a wrong view, saying, 'There is no earth, fire, or wind in water.' At that time, the earth spirit knew that the water spirit had given rise to this view, and went to tell the water spirit, 'Do you really give rise to this view, saying, "There is no earth, fire, or wind in water?"'" The water spirit replied, "Indeed." The earth spirit said, "Do not give rise to this view that there is no earth, fire, or wind in water. Why is that? There is earth, fire, and wind in water, but because the water element is predominant, the water element is given the name.' At that time, the earth spirit expounded the Dharma for him, removing his wrong views, teaching, benefiting, and delighting him, speaking about giving, precepts, and rebirth in heaven, showing that desire is impure, the upper defilements are afflictions, and liberation is supreme. He expounded and revealed pure and holy life. At that time, the earth spirit knew that the water spirit's mind was pliant, joyful, with pure faith, without hindrances, and easy to be transformed. As is the constant practice of all Buddhas, he spoke about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, expounding and revealing them. At that time, the water spirit immediately removed dust and defilements, and attained the purity of the Dharma eye. It is like a pure white cloth that is easy to accept colors. It was also like this. With pure faith, he attained the purity of the Dharma eye, without doubt, attaining the fruit with certainty, not falling into evil destinies, not going to other paths, attaining fearlessness, and said to the earth spirit, 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. Please allow me to be a female lay devotee in the true Dharma.'"

The Buddha told the bhikṣus, "Once, the fire spirit gave rise to a wrong view, saying, 'There is no earth, water, or wind in fire.' At that time, the earth spirit and water spirit knew that the fire spirit had given rise to this view, and together they said to the fire spirit, 'Do you really give rise to this view?' The fire spirit replied, 'Indeed.' The two spirits said, 'Do not give rise to this view. Why is that? There is earth, water, and wind in fire, but because the fire element is predominant, the fire element is given the name.' At that time, the two spirits expounded the Dharma for him, removing his wrong views, teaching, benefiting, and delighting him, speaking about giving, precepts, and rebirth in heaven, showing that desire is impure, the upper defilements are afflictions, and liberation is supreme. They expounded and revealed pure and holy life. The two spirits knew that the fire spirit's mind was pliant, joyful, with pure faith, without hindrances, and easy to be transformed. As is the constant practice of all Buddhas, they spoke about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, expounding and revealing them. At that time, the fire spirit immediately removed dust and defilements, and attained the purity of the Dharma eye. It is like a pure white cloth that is easy to accept colors. It was also like this. With pure faith, he attained the purity of the Dharma eye, without doubt, attaining the fruit with certainty, not falling into evil destinies, not going to other paths, attaining fearlessness, and said to the two spirits, 'I now take refuge in the Buddha, Dharma, and the noble Sangha. For as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. Please allow me to be a female lay devotee in the true Dharma.'"

The Buddha told the bhikṣus, "Once, the wind spirit gave rise to a wrong view, saying, 'There is no earth, water, or fire in wind.' The earth, water, and fire spirits knew that the wind spirit had given rise to this wrong view, and went to tell him, 'Do you really give rise to this view?' The wind spirit replied, 'Indeed.' The three spirits said, 'Do not give rise to this view. Why is that? There is earth, water, and fire in wind, but because the wind element is predominant, the wind element is given the name.' At that time, the three spirits expounded the Dharma for him, removing his wrong views, teaching, benefiting, and delighting him, speaking about giving, precepts, and rebirth in heaven, showing that desire is impure, the upper defilements are afflictions, and liberation is supreme. They expounded and revealed pure and holy life. The three spirits knew that the wind spirit's mind was pliant, joyful, with pure faith, without hindrances, and easy to be transformed. As is the constant practice of all Buddhas, they spoke about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, expounding and revealing them. At that time, the wind spirit immediately removed dust and defilements, and attained the purity of the Dharma eye. It is like a pure white cloth that is easy to accept colors. It was also like this. With pure faith, he attained the purity of the Dharma eye, without doubt, attaining the fruit with certainty, not falling into evil destinies, not going to other paths, attaining fearlessness, and said to the three spirits, 'I now take refuge in the Buddha, Dharma, and the noble Sangha. For as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. Please allow me to be a female lay devotee in the true Dharma. With a compassionate mind towards all, I will not harm any sentient beings.'"

The Buddha told the bhikṣus, "There are four kinds of clouds. What are the four? First, white, second, black, third, red, and fourth, pink. The white ones are mostly earth, the black ones are mostly water, the red ones are mostly fire, and the pink ones are mostly wind. The clouds are ten, twenty, thirty, up to forty-four thousand yojanas above the ground, except at the beginning and end of the eon when the clouds reach the Heaven of Light Sound. There are four kinds of lightning. What are the four? The lightning in the east is called Body Light, the lightning in the south is called Difficult to Destroy, the lightning in the west is called Flowing Flame, and the lightning in the north is called Certain Brightness. For what reason is there lightning in the clouds in the sky? Sometimes Body Light touches Difficult to Destroy, sometimes Body Light touches Flowing Flame, sometimes Body Light touches Certain Brightness, sometimes Difficult to Destroy touches Flowing Flame, sometimes Difficult to Destroy touches Certain Brightness, sometimes Flowing Flame touches Certain Brightness. For this reason, there is lightning in the clouds in the sky. For what reason is there thunder in the clouds in the sky? Sometimes in the sky, earth and water touch, sometimes earth and fire touch, sometimes earth and wind touch, sometimes water and fire touch, sometimes water and wind touch. For this reason, there is thunder in the clouds in the sky.

There are five causes and conditions for which astrologers cannot determine rain, causing them to be confused. What are the five? First, clouds have thunder and lightning, and astrologers predict rain, but because fire is predominant, it burns the clouds and does not rain. This is the first cause of confusion for astrologers. Second, clouds have thunder and lightning, and astrologers predict rain, but a strong wind blows the clouds away and scatters them into the mountains. For this reason, astrologers are confused. Third, clouds have thunder and lightning, and astrologers predict rain, but the great asuras catch the floating clouds and place them in the great ocean. For this reason, astrologers are confused. Fourth, clouds have thunder and lightning, and astrologers predict rain, but the cloud masters and rain masters are negligent and indulge in sexual misconduct, and it does not rain. For this reason, astrologers are confused. Fifth, clouds have thunder and lightning, and astrologers predict rain, but the people of the world are negligent in the Dharma, engage in impure conduct, are stingy, jealous, and have inverted views, and therefore the heavens do not send rain. For this reason, astrologers are confused. These are the five causes and conditions for which astrologers cannot determine rain.

The Buddha told the bhikṣus, "There are four things that last for a long time, are immeasurable and limitless, and cannot be measured by the number of days, months, and years. What are the four? First, when the world gradually arises and is destroyed, the time in between is long and far, immeasurable and limitless, and cannot be measured by the number of days, months, and years. Second, after this world is destroyed, the time in between when it is empty and desolate, without a world, is long and far, and cannot be measured by the number of days, months, and years. Third, when the heavens and earth first arise and are about to form, the time in between is long, and cannot be measured by the number of days, months, and years. Fourth, after the heavens and earth are formed, they last for a long time without being destroyed, and cannot be measured by the number of days, months, and years. These are the four things that last for a long time, are immeasurable and limitless, and cannot be measured by the number of days, months, and years.

The Buddha told the bhikṣus, "There are three disasters in the world. What are the three? First, the fire disaster, second, the water disaster, and third, the wind disaster. There are three upper limits to these three disasters. What are the three? First, the Ābhāsvara Heaven, second, the Śubhakṛtsna Heaven, and third, the Bṛhatphala Heaven. When the fire disaster begins, it reaches the Ābhāsvara Heaven, which is the limit. When the water disaster begins, it reaches the Śubhakṛtsna Heaven, which is the limit. When the wind disaster begins, it reaches the Bṛhatphala Heaven, which is the limit. What is the fire disaster? When the fire disaster is about to begin, the people of this world all practice the right Dharma, have right views that are not inverted, and cultivate the ten wholesome practices. When practicing this Dharma, there are those who attain the second dhyāna and immediately leap up into the sky, abiding in the path of the sages, the path of the gods, and the path of the Brahmas, loudly proclaiming, 'Virtuous ones! You should know that the bliss of the second dhyāna without perception and without contemplation is bliss.' At that time, the people of the world, having heard this voice, look up and say to them, 'Excellent! Excellent! Please teach us the path of the second dhyāna without perception and without contemplation.' At that time, the people in the sky, having heard their words, immediately teach them the path of the second dhyāna without perception and without contemplation. Having heard their teaching, the people of this world then cultivate the path of the second dhyāna without perception and without contemplation. When their bodies perish and their lives end, they are reborn in the Ābhāsvara Heaven.

"At that time, the sentient beings in hell, having completed their karmic retribution, their lives ended, and they were reborn in the human realm. They again cultivated the second dhyāna without perception and without contemplation. When their bodies perished and their lives ended, they were reborn in the Ābhāsvara Heaven. The sentient beings in the animal realm, the hungry ghost realm, the asura realm, the four heavenly kings, the Trāyastriṃśa Heaven, the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, and the Brahmā Heaven, their lives ended, were reborn in the human realm. They cultivated the second dhyāna without perception and without contemplation. When their bodies perished and their lives ended, they were reborn in the Ābhāsvara Heaven. Due to this cause and condition, the path of hell was exhausted, and the animal realm, the hungry ghost realm, the asura realm, up to the Brahmā Heaven were all exhausted. At that time, the hell realm was exhausted first, then the animal realm was exhausted; after the animal realm was exhausted, the hungry ghost realm was exhausted; after the hungry ghost realm was exhausted, the asura realm was exhausted; after the asura realm was exhausted, the four heavenly kings were exhausted; after the four heavenly kings were exhausted, the Trāyastriṃśa Heaven was exhausted; after the Trāyastriṃśa Heaven was exhausted, the Yama Heaven was exhausted; after the Yama Heaven was exhausted, the Tuṣita Heaven was exhausted; after the Tuṣita Heaven was exhausted, the Nirmāṇarati Heaven was exhausted; after the Nirmāṇarati Heaven was exhausted, the Paranirmitavaśavartin Heaven was exhausted; after the Paranirmitavaśavartin Heaven was exhausted, the Brahmā Heaven was exhausted; after the Brahmā Heaven was exhausted, then the human realm was exhausted, without any remainder. After the human realm was exhausted without remainder, this world was destroyed and became a disaster. After that, the heavens did not rain, and the hundred grains, grasses, and trees naturally withered and died."

The Buddha told the bhikṣus, "You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, a great black wind suddenly arose, blowing the great ocean, which was eight thousand four hundred yojanas deep, apart into two parts, and taking the sun's palace and placing it on the side of Mount Sumeru, forty-two thousand yojanas above the ground, in the sun's path. Because of this, there were two suns in the world. When there were two suns in the world, it caused all the small rivers, streams, and canals in the world to dry up."

The Buddha told the bhikṣus, "You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, a great black wind suddenly arose, blowing the great ocean, which was eight thousand four hundred yojanas deep, apart into two parts, and taking the sun's palace and placing it on the side of Mount Sumeru, forty-two thousand yojanas above the ground, in the sun's path. Because of this, there were three suns in the world. When there were three suns in the world, it caused all the great waters in the world, such as the Ganges River, the Yavana River, the Vārāṇasī River, the Airavati River, the Aśvakarṇī River, the Sindhu River, and the Kṛṣṇā River, to dry up without any remainder.

You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, a great black wind suddenly arose, blowing the great ocean, which was eight thousand four hundred yojanas deep, apart into two parts, and taking the sun's palace and placing it on the side of Mount Sumeru, in the sun's path. Because of this, there were four suns in the world. When there were four suns in the world, it caused all the springs, ponds, and lakes in the world, such as the Sudarśana Lake, the Anavatapta Lake, the Catuṣpādikā Lake, the Utpala Lake, the Kumuda Lake, the Puṇḍarīka Lake, and the Avirāma Lake, which were fifty yojanas long and wide, to dry up completely.

You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, a great black wind suddenly arose, blowing the great ocean, which was eight thousand four hundred yojanas deep, apart into two parts, and taking the sun's palace and placing it on the side of Mount Sumeru, in the sun's path. Because of this, there were five suns in the world. When there were five suns in the world, it caused the great ocean to gradually decrease by one hundred yojanas, down to seven hundred yojanas. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining.

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "Because of this, you should know that all conditioned phenomena are impermanent,

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"You should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. After a long time, the great ocean gradually decreased, leaving seven hundred yojanas, six hundred yojanas, five hundred yojanas, four hundred yojanas, down to one hundred yojanas remaining. Because of this, one should know that all conditioned phenomena are impermanent, subject to change, decay, and destruction. They cannot be relied upon. The conditioned phenomena of the world are very much to be abhorred. One should seek the path of liberation that transcends the world. At that time, the great ocean gradually decreased, down to seven yojanas, six yojanas, five yojanas, down to one yojana remaining. The Buddha told the bhikṣus, "

"The Buddha told the bhikṣus, "The palace of the Heaven of Pure Abode was also boiled and dissolved, leaving nothing behind. Who would believe this? Only those who have seen it can know. The palace of the Heaven of Great Purity was also boiled and dissolved, down to the water below the earth being exhausted and the wind below the water being exhausted. Who would believe this? Only those who have seen it can know. This is called the water calamity.

"The Buddha told the bhikṣus, "How does the water calamity return to normal? After a long time, a great black cloud fills the sky and reaches the Heaven of Pure Abode, pouring rain all over, the drops like chariot wheels. For countless hundreds of thousands of years, the water gradually rises to the Heaven of Pure Abode. There are four great winds that hold this water in place. What are the four? One is called the wind of abiding, two is called the wind of holding, three is called immovable, and four is called firm. After that, the water gradually decreases by countless hundreds of thousands of yojanas. There are great winds blowing from the four directions, called Saṃgha, that blow the water, causing it to move and churn, forming waves and foam that accumulate. The wind blows them away from the water and they naturally transform into the palace of the Heaven of Light Sound in the sky, adorned with the seven treasures. For this reason, there is the palace of the Heaven of Light Sound. The water further decreases by countless hundreds of thousands of yojanas. The Saṃgha wind blows the water, causing it to move and churn, forming waves and foam that accumulate. The wind blows them away from the water and they naturally transform into the palace of the Heaven of Great Purity in the sky, adorned with the seven treasures. In this way, the seawater becomes of one taste, salty and bitter, just as in the fire calamity.

"The Buddha told the bhikṣus, "What is the wind calamity? When the wind calamity arises, all the people in this world will follow the right Dharma, have right views, not wrong views, and practice the ten wholesome actions. When practicing wholesome conduct, there will be people who attain the fourth dhyāna of pure mindfulness and abide in the sky, practicing the path of the sages, the path of the gods, and the path of Brahmā. They will loudly proclaim, 'Virtuous ones! The fourth dhyāna of pure mindfulness is blissful, the fourth dhyāna of pure mindfulness is blissful.' At that time, the people in this world will hear their voices and say to them, 'Excellent! Excellent! Please teach us the path of the fourth dhyāna of pure mindfulness.' When the people in the sky hear these words, they will immediately teach the path of the fourth dhyāna. When the people in this world hear their teachings, they will practice the path of the fourth dhyāna. When their bodies perish and their lives end, they will be reborn in the Heaven of Realization.

At that time, the sentient beings in the hells, having completed their karmic retribution, will end their lives and be reborn among humans. They will again cultivate the fourth dhyāna, and when their bodies perish and their lives end, they will be reborn in the Heaven of Realization. The same will happen to the sentient beings in the animal realm, the hungry ghost realm, the asura realm, the four heavenly kings, and up to the Heaven of Pure Abode. Due to these causes and conditions, the path of the hells will be exhausted, and the paths of the animal realm, the hungry ghost realm, the asura realm, the four heavenly kings, and up to the Heaven of Pure Abode will all be exhausted. At that time, the hells will be exhausted first, then the animal realm will be exhausted; after the animal realm is exhausted, the hungry ghost realm will be exhausted; after the hungry ghost realm is exhausted, the asura realm will be exhausted; after the asura realm is exhausted, the four heavenly kings will be exhausted; after the four heavenly kings are exhausted, it will continue in this way up to the Heaven of Pure Abode being exhausted; after the Heaven of Pure Abode is exhausted, then the human realm will be exhausted without remainder. When the human realm is exhausted without remainder, this world will be destroyed and become a calamity. After a long time, a great wind will arise, called Mahāsattva, up to the Heaven of Realization. This wind will blow in the four directions, striking the palaces of the Heaven of Pure Abode and the Heaven of Light Sound, causing the palaces to collide and shatter into powder. It will be like a strong man holding two copper pestles, striking them together and shattering them into pieces without remainder. The collision of the two palaces will also be like this. From this, we should know that all conditioned phenomena are impermanent, subject to change, and cannot be relied upon. All conditioned phenomena are very much to be despised and abhorred. We should seek the path of liberation that transcends the world.

After that, this wind will blow on the palaces of the Heaven of Free from Strife and the Heaven of Delighting in Emanations, causing the palaces to collide and shatter into powder, leaving nothing behind. It will be like a strong man holding two copper pestles, striking them together and shattering them into pieces without remainder. The collision of the two palaces will also be like this. From this, we should know that all conditioned phenomena are impermanent, subject to change, and cannot be relied upon. All conditioned phenomena are very much to be despised and abhorred. We should seek the path of liberation that transcends the world.

After that, this wind will blow on the four continents and the eighty thousand continents, as well as the mountains, great mountains, and Mount Sumeru, lifting them into the sky to a height of a hundred thousand yojanas. The mountains will collide and shatter into powder. It will be like a strong man holding light chaff in his hand and scattering it into the air. The four continents, Mount Sumeru, and the other mountains will be shattered and dispersed in the same way. From this, we should know that all conditioned phenomena are impermanent, subject to change, and cannot be relied upon. All conditioned phenomena are very much to be despised and abhorred. We should seek the path of liberation that transcends the world.

The Buddha told the monks, "The palaces of the Heaven of Pure Abode and the Heaven of Sound of Brahmā will collide and shatter into powder. Who can believe this? Only those who have seen it can know. In this way, even the water below the earth will be exhausted, and the wind below the water will be exhausted. Who can believe this? Only those who have seen it can believe it. This is called the wind disaster.

"How does the wind disaster recover? After a long time, a great black cloud will cover the sky up to the Heaven of Fruitful Effects, and a heavy rain will fall, with drops as big as chariot wheels. The rain will continue for countless hundreds of thousands of years. The water will gradually rise to the Heaven of Fruitful Effects. At that time, there will be four winds holding the water in place. What are the four? The first is called the wind of abiding, the second is called the wind of holding, the third is called immovable, and the fourth is called firm. After that, the water will gradually decrease by countless hundreds of thousands of yojanas. On the four sides of the water, a great wind will arise, called saṃgha, blowing the water to move, churning up waves, and the foam will accumulate. The wind blows the foam away from the water and it naturally transforms into the palaces of the Heaven of Pure Abode in the sky, with various colors and seven treasures. For this reason, there are the palaces of the Heaven of Pure Abode. The water will further decrease by countless hundreds of thousands of yojanas. The saṃgha wind blows the water to move, churning up waves, and the foam will accumulate. The wind blows the foam away from the water and it naturally transforms into the palaces of the Heaven of Sound of Brahmā in the sky, with various colors and seven treasures. Up to the seawater having a single taste of salty bitterness, it is also like the recovery time of the fire disaster. This is called the wind disaster. These are the three disasters, and these are the three recoveries."

The Buddha told the monks, "In the past, the gods fought with the asuras. At that time, Śakra, lord of the devas, ordered the devas of the Trāyastriṃśa Heaven, saying, 'You should now go and fight with them. If you win, capture Vimalacitra, the asura, bind him with the five bonds, and bring him to the Sudharma Assembly Hall. I wish to see him.' At that time, the devas of the Trāyastriṃśa Heaven, having received Śakra's order, each adorned themselves. At that time, Vimalacitra, the asura, ordered the asuras, saying, 'You should now go and fight with them. If you win, capture Śakra, lord of the devas, bind him with the five bonds, and bring him to the Saptaparṇa Assembly Hall. I wish to see him.' At that time, the asuras, having received Vimalacitra's order, each adorned themselves.

Then the armies of the gods and asuras fought, and the gods won, while the asuras retreated. At that time, the devas of the Trāyastriṃśa Heaven captured the asura king, bound him with the five bonds, and brought him to the Sudharma Assembly Hall to show Śakra, lord of the devas. At that time, the asura king, seeing the heavenly pleasures, gave rise to a longing heart and thought to himself, 'This place is extraordinary. It is suitable to dwell in. Why return to the asura palace?' When he had this thought, the five bonds were immediately released, and the five pleasures were before him. If the asura gave rise to the thought of wanting to return to his original palace, the five bonds would bind him again, and the five pleasures would leave by themselves. At that time, the bonds that bound the asura became even tighter. The bonds of Māra are even more so. Those who calculate self, person, and Māra are bound by Māra. Those who do not calculate self, person, and Māra are released from Māra's bonds. Attachment to self is bondage, attachment to attachment is bondage, I will be bondage, I will not be bondage, form is bondage, formlessness is bondage, form and formlessness are bondage, I have perception is bondage, no perception is bondage, perception and no perception are bondage. I am a great affliction, a boil, a thorn. Therefore, the noble disciples know that I am a great affliction, a boil, a thorn, and abandon the thought of self. They cultivate the practice of no-self and observe that self is a heavy burden, a distraction, and an existence. The existence of self is conditioned, the non-existence of self is conditioned, form is conditioned, formlessness is conditioned, form and formlessness are conditioned, perception is conditioned, no perception is conditioned, perception and no perception are conditioned. Conditioned existence is a great affliction, a thorn, a wound. Therefore, the noble disciples know that conditioned existence is a great affliction, a thorn, a wound, and abandon conditioned existence, practicing the unconditioned.

The Buddha told the monks, "In the past, the devas fought with the asuras. At that time, Śakra, lord of the devas, ordered the Trāyastriṃśa devas, saying, 'You should now go and fight with the asuras. If you win, capture Vimalacitra, the asura, bind him with the five bonds, and bring him to the Sudharma Assembly Hall. I wish to see him.' At that time, the Trāyastriṃśa devas, having received Śakra's order, each adorned themselves. At that time, Vimalacitra, the asura, also ordered the asuras, saying, 'You should now go and fight with them. If you win, capture Śakra, lord of the devas, bind him with the five bonds, and bring him to the Saptaparṇa Assembly Hall. I wish to see him.' At that time, the asuras, having received Vimalacitra's order, each adorned themselves. Then the armies of the devas and asuras fought, and the devas won, while the asuras retreated. The Trāyastriṃśa devas captured the asura and bound him with the five bonds. They brought him to the Sudharma Assembly Hall to show Śakra, lord of the devas. Wandering and roaming in the Sudharma Assembly Hall, the asura king saw Śakra from afar and cursed him in foul language while bound by the five bonds. At that time, Śakra's attendant spoke a verse before Śakra:

Why is Śakra, lord of the devas, afraid? He himself shows his weakness
Vimalacitra curses him face to face. He silently listens to his evil words.

At that time, Śakra, lord of the devas, immediately spoke a verse in reply to his attendant:

He also has no great power. I am not
afraid. How can a wise person argue with the unwise?

At that time, the attendant again spoke a verse to Śakra, lord of the devas:

If I do not subdue the foolish now, it will be difficult to endure
later. I should strike them with a staff, to make the foolish correct their faults.

At that time, Śakra, lord of the devas, again spoke a verse in reply to the attendant:

I always say that the wise should not argue with the foolish. When the
foolish scold and the wise remain silent, it is believed to be superior to them.

At that time, the attendant again spoke a verse to Śakra, lord of the devas:

The heavenly king remains silent because he fears harming the wise. But
those foolish people think the king is afraid. The foolish do not
consider themselves and think they can compete with the king. They come
to touch and strike, wanting the king to retreat like a bull.

At that time, Śakra, lord of the devas, again spoke a verse in reply to the attendant:

The foolish and ignorant see me as afraid. I contemplate
the ultimate truth, and silence is supreme. The worst of
evils is to be angry at anger. Being able to
not be angry at anger is supreme in battle. There
are two reasons for a person to be for oneself
and for others. When many people dispute and litigate, not
responding is the best. There are two reasons for a
person to be for oneself and for others. Seeing those
who do not dispute and litigate is considered foolish. If
a person with great strength can endure a weak person
this strength is supreme, the best in endurance. The foolish
consider themselves strong, but this strength is not strength. The
strength of endurance according to the Dharma is unstoppable.

The Buddha told the bhikṣus: "At that time, was Śakra, lord of the devas, not someone else? Do not think so. Śakra, lord of the devas, was none other than myself. At that time, I cultivated patience and did not act rashly. I always praised those who were patient. If a wise person wishes to propagate my teachings, they should cultivate patience and silence, and not harbor anger and disputes."

The Buddha told the bhikṣus: "In the past, the devas of Trāyastriṃśa fought with the asuras. At that time, Śakra, lord of the devas, said to the asura king Vemacitrin: 'Why do you adorn yourselves with weapons, harbor anger and the intention to harm, and fight with each other? Now I will discuss the meaning of the Way with you to determine victory and defeat.' The asura king Vemacitrin said to Śakra, lord of the devas: 'Even if we put aside all weapons and stop fighting to discuss the meaning, who will know victory and defeat?' Śakra instructed: 'Just discuss the meaning. Now in your assembly and my heavenly assembly, there are wise ones who will know victory and defeat.' At that time, the asura king Vemacitrin said to Śakra, lord of the devas: 'You should speak the verse first.' Śakra replied: 'You are the elder deva. You should speak first.' At that time, the asura king Vemacitrin spoke a verse for Śakra, lord of the devas:

If one does not correct the foolish now, it will be difficult to endure later. One
should use a staff to beat them, so that the foolish may correct their faults themselves.

At that time, after the asura king Vemacitrin had spoken this verse, the asura assembly was greatly delighted and exclaimed in praise. Only the heavenly assembly was silent and did not speak. At that time, the asura king Vemacitrin said to Śakra, lord of the devas: 'You should speak the verse next.' At that time, Śakra, lord of the devas, spoke a verse for the asura king Vemacitrin:

I always say that the wise should not argue with the foolish. When
the foolish scold and the wise are silent, they are victorious over the foolish.

At that time, after Śakra, lord of the devas, had spoken this verse, the devas of Trāyastriṃśa were all greatly delighted and exclaimed in praise. At that time, the asura assembly was silent and did not speak. At that time, Śakra, lord of the devas, said to the asuras: 'You should speak the verse next.' At that time, the asuras spoke a verse:

The reason the heavenly king is silent is to avoid harming the
wise. But those foolish people think the king is afraid. The foolish
do not consider themselves, thinking they can compete with the king. They
come to touch and strike, wanting the king to retreat like a cow.

At that time, after the asura king had spoken this verse, the asura assembly was elated and exclaimed in praise. At that time, the Trāyastriṃśa devas were silent and did not speak. At that time, the asura king said to Śakra, lord of the devas: 'You should speak the verse next.' At that time, Śakra, lord of the devas, spoke a verse for the asuras:

The foolish and ignorant see me as afraid. I contemplate
the ultimate truth, and silence is supreme. Among evils, the
worst is to be angry at anger. Being able to
not be angry at anger is the best in battle
There are two reasons for a person to be for
oneself and for others. When many people quarrel, not retaliating
is the best. There are two reasons for a person
to be for oneself and for others. Seeing those who
do not quarrel is not considered foolish. If a person
with great strength can endure a weak person, this strength
is the best, supreme among endurance. The foolish consider themselves
strong, but this strength is not strength. The strength of
enduring according to the Dharma is unstoppable.

"After Śakra, lord of the devas, had spoken this verse, the Trāyastriṃśa devas were elated and exclaimed in praise. The asura assembly was silent and did not speak. At that time, the devas and asuras each retreated a little and said to each other: 'The verses spoken by the asura king are offensive, giving rise to the enmity of swords and weapons, the root of quarrels, increasing all resentments, and establishing the basis of the three realms of existence. The verses spoken by Śakra, lord of the devas, are not offensive, not giving rise to the enmity of swords and weapons, not giving rise to quarrels, not increasing resentments, and severing the basis of the three realms of existence. The words of Śakra are good, the words of the asura king are not good. The devas are victorious, the asuras are defeated.'"

The Buddha told the bhikṣus, "At that time, was Śakra, lord of the devas, not someone else? Do not think so. Why? It was I myself. At that time, I used gentle words to defeat the asura assembly."

The Buddha told the bhikṣus, "In the past, the devas again fought with the asuras. At that time, the asuras were victorious and the devas were defeated. Then Śakra, lord of the devas, rode in a jeweled chariot with a thousand spokes and fled in fear. On the way, he saw two young ones in a nest in a tree. He then addressed the charioteer in verse, saying:

There are two birds in this tree. You should turn the chariot to avoid them
Even if the enemy harms me, do not injure the lives of the two birds.

At that time, the charioteer, having heard Śakra's verse, immediately stopped the chariot and avoided the birds. At that time, the front of the chariot faced the asuras. The asura army, seeing the jeweled chariot with a thousand spokes turning towards them, immediately said to each other, 'The heavenly emperor Śakra is riding in a jeweled chariot with a thousand spokes and turning towards our army. He must want to fight again. It is unbearable!' The asura army then retreated and scattered. The devas were victorious and the asuras retreated.

The Buddha told the bhikṣus, "At that time, was Śakra someone else? Do not think so. Why? It was I myself. At that time, I gave rise to a compassionate mind towards all beings. Bhikṣus! You have left home and practiced the path in my Dharma. You should give rise to a compassionate mind and have pity on all sentient beings."

The Buddha told the bhikṣus, "In the past, the devas fought with the asuras." At that time, the devas were victorious and the asuras retreated. Then, Śakra, the lord of the devas, returned to his palace after winning the battle. He built a hall called "Most Victorious," which was one hundred yojanas long from east to west and sixty yojanas wide from south to north. The hall had a hundred chambers, and each chamber had seven intersecting pavilions. On each pavilion were seven jade maidens, and each jade maiden had seven attendants. Śakra did not worry about providing clothing, food, and adornments for the jade maidens. According to their past deeds, they received their own blessings. Because he had defeated the asuras in battle, he joyfully built this hall out of joy, thus it was called the "Most Victorious Hall." Moreover, among the halls and pavilions in the thousand worlds, none could compare to this hall, thus it was called "Most Victorious."

The Buddha told the bhikṣus, "In the past, the asuras had this thought: 'We have great power and supernatural abilities, yet the devas of Trāyastriṃśa, the sun, and the moon always roam freely above our heads in the sky. Now, should we take the sun and moon as earrings and roam freely?' At that time, the king of the asuras was filled with anger and immediately thought of beating the asuras. The asuras then thought, 'Now the king of the asuras is thinking of us. We should quickly prepare.' They then ordered their attendants to arm themselves, drive their jeweled chariots, and, accompanied by countless asura troops, went before the king of the asuras and stood to one side. At that time, the king again thought of Śaṃbara, the asura. Śaṃbara then thought to himself, 'Now the king is thinking of me. We should quickly prepare.' He then ordered his attendants to arm themselves, drive their jeweled chariots, and, accompanied by countless asura troops, went before the king of the asuras and stood to one side.

At that time, the king again thought of Vimalacitra, the asura. Vimalacitra then thought to himself, 'Now the king is thinking of me. We should quickly prepare.' He then ordered his attendants to arm themselves, drive their jeweled chariots, and, accompanied by countless asura troops, went before the king and stood to one side. At that time, the king again thought of his ministers, the asuras. The ministers then thought to themselves, 'Now the king is thinking of us. We should quickly prepare.' They then ordered their attendants to arm themselves, drive their jeweled chariots, and, accompanied by countless asura troops, went before the king and stood to one side. At that time, the king again thought of the lesser asuras. The lesser asuras then thought to themselves, 'Now the king is thinking of us. We should quickly prepare.' They then armed themselves, drove their jeweled chariots, and, accompanied by countless troops, went before the king and stood to one side. At that time, King Rāhu himself armed himself, donned his jeweled armor, drove his jeweled chariot, and, surrounded by countless hundreds of thousands of asura troops, left his realm to go and fight with the devas.

At that time, the nāga kings Nanda and Upananda wrapped their bodies around Mount Sumeru seven times, shaking the valleys, and thinly spread light rain, with their tails striking the great ocean, causing the sea water to surge and reach the summit of Mount Sumeru. At that time, the devas of Trāyastriṃśa immediately thought, 'Now the thin clouds are spreading, the light rain is falling, and the sea water is surging, reaching here. This must be an omen that the asuras are coming to fight.'

At that time, the countless millions of dragon troops in the ocean all held spears, bows, arrows, swords, and heavily armored themselves. Their weapons were well-equipped. They fought against the asuras. If the dragon troops were victorious, they would chase the asuras into their palaces. If the dragon troops retreated, the dragons would not return to their palaces. They would then flee to the realm of the garuḍa spirits and say, 'The asura troops want to fight with the devas. I fought against them, but they are now victorious. You should prepare your weapons and join forces to fight them.' When the spirits heard the words of the dragons, they immediately armed themselves, heavily armored themselves, and fought together with the dragon troops against the asuras. If they were victorious, they would chase the asuras into their palaces. If they were not victorious, they would not return to their original palaces. They would then retreat to the realm of the flower-holding spirits and say, 'The asura troops want to fight with the devas. We fought against them, but they are now victorious. You should prepare your weapons and join forces to fight them.'

The flower-holding spirits heard the words of the dragons and immediately armed themselves, heavily armored themselves, and joined forces to fight against the asuras. If they were victorious, they would chase the asuras into their palaces. If they were not victorious, they would not return to their original palaces. They would then retreat to the realm of the always joyful spirits and say, 'The asura troops want to fight with the devas. We fought against them, but they are now victorious. You should prepare your weapons and join forces to fight them.' At that time, the always joyful spirits heard these words and immediately armed themselves, heavily armored themselves, and joined forces to fight against the asuras. If they were victorious, they would chase the asuras into their palaces. If they were not victorious, they would not return to their original palaces. They would then retreat to the realm of the Four Heavenly Kings and say, 'The asura troops want to fight with the devas. We fought against them, but they are now victorious. You should prepare your weapons and join forces to fight them.'

"At that time, the Four Heavenly Kings heard these words and immediately armed themselves, heavily armored themselves, and joined forces to fight against the asuras. If they were victorious, they would chase the asuras into their palaces. If they were not victorious, the Four Heavenly Kings would then go to the hall of good Dharma and tell the Heavenly King Śakra and the devas of Trāyastriṃśa, 'The asuras want to fight with the devas. Now the devas of Trāyastriṃśa should arm themselves, prepare their weapons, and join forces to fight against them.' At that time, the Heavenly King Śakra ordered an attendant deva and said to him, 'You go and tell the devas of Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, and Paranirmitavaśavartin Heaven, "The asuras with countless troops want to come and fight. Now the devas should arm themselves, prepare their weapons, and help me fight."'" At that time, the attendant deva received the order of the Heavenly King and went to Yāma Heaven, up to Paranirmitavaśavartin Heaven, and told them with the voice of the Heavenly King Śakra, "The asuras with countless troops are coming to fight. Now the devas should arm themselves, prepare their weapons, and help me fight."

At that time, the devas of Yāma Heaven heard these words and immediately armed themselves, prepared their weapons, heavily armored themselves, drove their jeweled chariots, and surrounded themselves with countless hundreds of thousands of devas. They stayed on the eastern side of Mount Sumeru. At that time, the devas of Tuṣita Heaven heard these words and immediately armed themselves, prepared their weapons, heavily armored themselves, drove their jeweled chariots, and surrounded themselves with countless hundreds of thousands of devas. They stayed on the southern side of Mount Sumeru. At that time, the devas of Nirmāṇarati Heaven heard these words and also armed their troops, staying on the western side of Mount Sumeru. At that time, the devas of Paranirmitavaśavartin Heaven heard these words and also armed their troops, staying on the northern side of Mount Sumeru.

At that time, the Heavenly King Śakra immediately thought of the Trāyastriṃśa devas, and the Trāyastriṃśa devas immediately thought to themselves, 'Now the Heavenly King Śakra is thinking of us. We should quickly arm ourselves.' They then ordered their attendants to prepare their weapons, drive their jeweled chariots, and surround themselves with countless hundreds of thousands of devas. They went to the Heavenly King Śakra and stood to one side. At that time, the Heavenly King Śakra again thought of the other Trāyastriṃśa devas, and the other Trāyastriṃśa devas immediately thought to themselves, 'Now the Heavenly King Śakra is thinking of us. We should quickly arm ourselves.' They then ordered their attendants to prepare their weapons, drive their jeweled chariots, and surround themselves with countless hundreds of thousands of devas. They went to the Heavenly King Śakra and stood to one side. At that time, the Heavenly King Śakra again thought of the skillful divine craftsmen, and the skillful divine craftsmen immediately thought to themselves, 'Now the Heavenly King Śakra is thinking of us. We should quickly arm ourselves.' They then ordered their attendants to prepare their weapons, drive their jeweled chariots, and be surrounded by countless thousands of devas. They went to the Heavenly King Śakra and stood before him. At that time, the Heavenly King Śakra again thought of the dragon king Suparṇa, and the dragon king Suparṇa immediately thought to himself, 'Now the Heavenly King Śakra is thinking of me. I should go now.' He then went to stand before the Heavenly King Śakra.

At that time, the Heavenly King Śakra immediately armed himself, prepared his weapons, heavily armored himself, rode on the head of the dragon king Suparṇa, and was surrounded by countless devas and spirits. He left his heavenly palace and went to fight with the asuras. Namely, he armed himself with weapons such as swords, spears, bows and arrows, axes, battle-axes, whirling wheels, and nooses. The weapons and armor were made of the seven treasures, and when they touched the bodies of the asuras, they did not injure them, but only touched them. The asura army held swords, spears, bows and arrows, axes, battle-axes, whirling wheels, and nooses made of the seven treasures. When they touched the bodies of the devas, they only touched them and could not injure them. Thus, the devas of the desire realm fought with the asuras because of desire and for the sake of desire.

The Buddha told the bhikṣus, "There are three intermediate eons. What are the three? They are called the eon of weapons, the eon of famine, and the eon of pestilence. What is the eon of weapons? In this world, people originally lived for forty thousand years. After that, their lifespan gradually decreased to twenty thousand years, then ten thousand years, then one thousand years, then five hundred years, then three hundred years, then two hundred years, now people live for a hundred years, with a few more or less. After that, people's lifespan will gradually decrease to ten years. At that time, women will be married at the age of five. At that time, all the delicious foods such as butter, oil, honey, rock candy, and molasses will naturally disappear, and the five grains will not grow, only weeds will grow. At that time, all the fine clothes such as brocade, silk, cotton, and wool will no longer exist, only coarse woven grass clothes will remain. At that time, this land will be full of thorns, mosquitoes, bees, scorpions, snakes, and poisonous insects. Gold, silver, lapis lazuli, the seven treasures, and pearls will naturally sink into the ground, leaving only stones, sand, and filth. At that time, beings will only increase the ten unwholesome deeds, and will no longer hear the name of the ten wholesome deeds. At that time, there will be no name of goodness, let alone those who practice goodness. At that time, people who are unfilial to their parents and disrespectful to their teachers and elders will be able to receive offerings and be respected by others, just as people today who are filial to their parents and respectful to their teachers and elders can receive offerings and be respected by others. At that time, those who do evil will also receive offerings in the same way. When those people die, they will fall into the animal realm, just as people today can be reborn in the heavens. At that time, when people see each other, they will harbor malicious thoughts and only want to kill each other, just as a hunter sees a herd of deer and only wants to kill them, without a single good thought. Those people will be like this, only wanting to kill each other, without a single good thought. At that time, this land will have ditches, ravines, valleys, hills, and mounds, without a single flat area. When people walk, they will be terrified and fearful, with their hair standing on end.

At that time, during the seven days, the eon of weapons arose. People held grass, wood, tiles, and stones in their hands, which all turned into swords and spears. The swords and spears were sharp, and whatever they struck was cut. They killed each other. Among them, there were wise ones who saw the killing with weapons and fled in terror, entering the mountains, forests, ravines, and uninhabited places to hide for seven days. They said to themselves, 'I will not harm others, and others should not harm me.' Those people ate the roots of grass and trees to sustain themselves for seven days. After seven days, they came out of the mountains and forests. At that time, one person met another and said with joy, 'Now I see a living person, now I see a living person.' It was like parents being reunited with their only child after a long separation, rejoicing and leaping with joy. They were also like this, rejoicing and leaping with joy. At that time, the people wept and faced each other for seven days, and for another seven days, they enjoyed themselves together, rejoicing and celebrating. At that time, when their bodies perished and their lives ended, they all fell into hell. Why was that? It was because those people always harbored anger and malice towards each other, without compassion and kindness. This is called the eon of weapons.

What is the eon of famine? At that time, the people practiced many unwholesome dharmas, had wrong views, and engaged in the ten unwholesome deeds. Because of engaging in evil deeds, the heavens did not send rain, the herbs withered and died, and the five grains did not ripen, only the stalks remained. What is meant by famine? At that time, the people collected and swept the fields, streets, and roads, and the leftover grains in the dung to sustain themselves. This is called famine. Furthermore, during the famine, people picked up the bones in the streets, alleys, slaughterhouses, and hillsides, boiled them for juice, and drank them to sustain themselves. This is called the famine of white bones. Furthermore, during the famine eon, the five grains sown all turned into grass and trees. At that time, people picked the flowers and boiled them for juice to drink. Furthermore, during the famine, the flowers and leaves of the grass and trees fell and covered the ground. At that time, people dug the ground to pick the flowers and cooked them to eat, sustaining themselves with this. This is called the famine of grass and trees. At that time, when sentient beings' bodies perished and their lives ended, they fell into the realm of hungry ghosts. Why was that? It was because those people during the famine eon always harbored greed and stinginess, had no mind of giving and generosity, were unwilling to share, and did not think of those in distress. This is called the famine eon.

What is the eon of pestilence? At that time, the people of the world practiced the right Dharma, had right views, and were not deluded. They were endowed with the ten wholesome deeds. The ghosts and spirits from other worlds came. The ghosts and spirits of this world were indulgent and licentious, unable to protect the people. The ghosts and spirits from other worlds harassed the people of this world, beating and striking them, taking their vital energy, causing their minds to be disturbed, and driving them away. It was like a king ordering his generals to guard something, but thieves from other places came to invade and harass the villages and countries. It was also like this. The ghosts and spirits from other worlds came and took the people of this world, beating and striking them, taking their vital energy, and driving them away.

Even if the ghosts and spirits of this world were not indulgent and licentious, the ghosts and spirits of great power from other worlds would come. The ghosts and spirits of this world would be afraid and flee. Those great ghosts and spirits would harass these people, beating and striking them, taking their vital energy, and killing them. It was like a king or a king's minister sending generals to guard the people. The generals were pure and careful, without indulgence. But from other places came strong and brave generals with many soldiers and troops to break through the villages and cities, plundering the people. It was also like this. Even if the ghosts and spirits of this world did not dare to be indulgent, the ghosts and spirits of great power from other worlds would come. The ghosts and spirits of this world would be terrified and flee. Those great ghosts and spirits would harass these people, beating and striking them, taking their vital energy, and killing them. At that time, during the eon of pestilence, when the people's bodies perished and their lives ended, they were all reborn in the heavens. Why was that? It was because at that time people had compassionate minds towards each other, and they asked each other in turn, 'Are you well? Are you at ease?' Because of this cause and condition, they were reborn in the heavens. Therefore it was called the eon of pestilence. This is the third intermediate eon.

After the fire calamity, when this world was about to form again, there were other beings whose blessings, practices, and lives were exhausted. They died in the Ābhāsvara Heaven and were reborn in the empty Brahma realm. They became attached to that place, loved it, and wished that other beings would be reborn there with them. After making this wish, other beings whose blessings, practices, and lives were exhausted died in the Ābhāsvara Heaven and were reborn in the empty Brahma realm. The Brahma Heaven who was born first thought to himself, 'I am the Brahma King, the Great Brahma Heaven. I was not created by anyone. I naturally exist. I am not subject to anyone. I am the most free in the thousand worlds. I am good at all meanings. I am rich and abundant. I can create all things. I am the parent of all beings.' The later Brahma Heavens also thought to themselves, 'The Brahma Heaven who was born first is the Brahma King, the Great Brahma Heaven. He naturally exists. He was not created by anyone. He is the most honored in the thousand worlds. He is not subject to anyone. He is good at all meanings. He is rich and abundant. He can create all things. He is the parent of all beings. I exist because of him.' The Brahma King's appearance and features are always like a child. Therefore the Brahma King is called 'Child'.

Sometimes, when this world was about to form again, many beings were born in the Ābhāsvara Heaven. They were born by transformation, with joy as their food. Their bodies were self-illuminating, they flew through the sky with supernatural powers, were at ease and unimpeded, and lived for a long time. Later, this world became a vast body of water, covering everywhere. At that time, the world was completely dark, with no sun, moon, stars, day or night, no years, months, or seasons. Later, when this world was about to change again, there were other beings whose blessings, practices, and lives were exhausted. They died in the Ābhāsvara Heaven and were reborn here. They were all born by transformation, with joy as their food. Their bodies were self-illuminating, they flew through the sky with supernatural powers, were at ease and unimpeded, and lived here for a long time. At that time, there were no men or women, no distinctions of high or low, no different names. They were all born together in the world, so they were called beings.

At that time, natural earth essence emerged from the ground, coagulating on the ground like ghee. When the earth essence emerged, it was also like fresh butter, sweet like honey. Later, the beings tried it with their hands to know what it tasted like. When they first tasted it, they found it delicious and became attached to it. As they kept tasting it, they became greedy and started scooping it up. Gradually, it became a solid food. As they kept eating it, other beings saw it and imitated them. As they kept eating it, the beings' bodies became rough and their light gradually dimmed. They lost their supernatural powers and could no longer fly. At that time, there were no sun and moon. When the beings' light dimmed, the world became completely dark, just like before. Later, after a long time, a great violent wind blew the deep ocean water, which was eighty-four thousand yojanas deep, apart. It took the sun palace and placed it halfway up Mount Sumeru, in the path of the sun. It rose in the east and set in the west, circling the world.

The second sun palace rose in the east and set in the west. At that time, the beings said, 'This is yesterday.' Some said, 'It is not yesterday.' The third sun palace circled Mount Sumeru, rising in the east and setting in the west. At that time, the beings said, 'It is definitely the same sun.' The meaning of 'sun' is 'previous illumination cause', so it is called 'sun'. The sun has two meanings: one is to always stay at a fixed distance, and the other is the palace.

The palace is seen as round from all four sides. It is cool and warm, made of heavenly gold interspersed with crystal. Two parts are pure heavenly gold, unadulterated, clear inside and out, with distant illumination. One part is pure crystal, unadulterated, clear inside and out, with distant illumination. The sun palace is fifty-one yojanas long and wide. The palace walls and ground are as thin as a zizhu or cypress tree.

The palace has seven layers of walls, seven layers of railings, seven layers of nets, seven layers of jeweled bells, and seven layers of rows of trees, all adorned with the seven treasures. The golden walls have silver gates, the silver walls have golden gates, the lapis lazuli walls have crystal gates, the crystal walls have lapis lazuli gates, the red pearl walls have agate gates, the agate walls have red pearl gates, the carnelian walls have all-gemstone gates, and the all-gemstone walls have carnelian gates. The railings are also adorned with the seven treasures. The golden railings have silver crossbars, the silver railings have golden crossbars, the lapis lazuli railings have crystal crossbars, the crystal railings have lapis lazuli crossbars, the red pearl railings have agate crossbars, the agate railings have red pearl crossbars, the carnelian railings have all-gemstone crossbars, and the all-gemstone railings have carnelian crossbars. The golden nets have silver bells, the silver nets have golden bells, the crystal nets have lapis lazuli bells, the lapis lazuli nets have crystal bells, the red pearl nets have agate bells, the agate nets have red pearl bells, the carnelian nets have all-gemstone bells, and the all-gemstone nets have carnelian bells. The golden trees have silver leaves and fruits, the silver trees have golden leaves and fruits, the lapis lazuli trees have crystal flowers and fruits, the crystal trees have lapis lazuli flowers and fruits, the red pearl trees have agate flowers and fruits, the agate trees have red pearl flowers and fruits, the carnelian trees have all-gemstone flowers and fruits, and the all-gemstone trees have carnelian flowers and fruits. The palace has four gates, each with seven steps. Around it are railings, towers, pavilions, gardens, ponds, and various precious flowers growing in rows. There are various fruit trees with flowers and leaves of mixed colors, and the fragrance of the trees spreads far and wide. Various birds sing harmoniously.

The sun palace is supported by five winds: the holding wind, the nourishing wind, the receiving wind, the turning wind, and the regulating wind. The main hall where the sun god resides is made entirely of gold, sixteen yojanas high, with four gates and railings all around. The throne of the sun god is half a yojana long and wide, made of the seven treasures, pure and soft, like heavenly garments. The sun god himself emits light that illuminates the golden hall, the light of the golden hall illuminates the sun palace, and the light of the sun palace shines on the four continents. The sun god lives for five hundred years in heaven, and his descendants succeed one another without interruption. The palace will not be destroyed until the end of the eon. When the sun palace moves, the sun god has no intention of moving, saying, 'I am moving and staying,' always entertaining himself with the five desires. When the sun palace moves, countless hundreds of thousands of great gods lead and follow in front, joyfully and tirelessly, delighting in speed. For this reason, the sun god is called 'swift'.

The sun god emits a thousand rays of light, five hundred shining downward and five hundred shining sideways. This is due to the merit of past karma. Therefore, the sun god is called 'one with a thousand rays'. What is the merit of past karma? There was once a person who made offerings to śramaṇas and brāhmaṇas, relieved the poor and destitute, gave them food, clothing, medicine, elephants, horses, carriages, dwellings, and lamps, distributed them in a timely manner according to their needs, did not go against people's wishes, and made offerings to virtuous and holy people who upheld the precepts. Due to the causes and conditions of various kinds of Dharma joy and light, he was joyful in his good mind. It was like when a kṣatriya king of the water-sprinkling clan first ascended the throne, his good mind was joyful, just like that. Due to these causes and conditions, when his body perished and his life ended, he became the sun god, obtained the sun palace, and had a thousand rays of light. Therefore, it is said that good karma results in a thousand rays of light.

Furthermore, why is it called 'light of past karma'? There was once a person who did not kill, steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, was not greedy, did not harbor ill-will or wrong views. Due to these causes and conditions, his good mind was joyful. It was like a large bathing pond at a four-way intersection, pure and free from impurities. A person traveling far would come to this pond, exhausted and thirsty, bathe and cool off, joyfully and lovingly. The ten wholesome deeds bring joy to the good mind in the same way. When that person's body perished and life ended, he became the sun god, dwelling in the sun palace with a thousand rays of light. For this reason, it is called 'light of good karma'.

Furthermore, why is it called 'a thousand lights'? There was once a person who did not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. Due to these causes and conditions, his good mind was joyful. When his body perished and life ended, he became the sun god, dwelling in the sun palace with a thousand rays of light. For this reason, it is called 'a thousand lights of good karma'.

"Sixty moments of thought are called one laya. Thirty layas are called mahouda. One hundred mahoudas are called upama. The sun palace moves south for six months, traveling thirty li a day. It never goes beyond Jambudvipa to the south. The sun moves north in the same way."

Why is the sunlight so hot? There are ten reasons. What are the ten? First, outside Mount Sumeru is Mount Khadara, 42,000 yojanas high, with a peak 42,000 yojanas wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the first reason for the hot sunlight. Second, outside Mount Khadara is Mount Ishadhara, 21,000 yojanas high, 21,000 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the second reason for the hot sunlight. Third, outside Mount Ishadhara is Mount Tita, 12,000 yojanas high, 12,000 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the third reason for the hot sunlight. Fourth, outside Mount Tita is Mount Sudarsana, 6,000 yojanas high, 6,000 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the fourth reason for the hot sunlight. Fifth, outside Mount Sudarsana is Mount Asvakarna, 3,000 yojanas high, 3,000 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the fifth reason for the hot sunlight. Sixth, outside Mount Asvakarna is Mount Nimindhara, 1,200 yojanas high, 1,200 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the sixth reason for the hot sunlight. Seventh, outside Mount Nimindhara is Mount Vinataka, 600 yojanas high, 600 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the seventh reason for the hot sunlight. Eighth, outside Mount Vinataka is Mount Vajra, 300 yojanas high, 300 yojanas long and wide, immeasurable in circumference, made of the seven treasures. The sunlight shines on the mountain, touching it and causing heat. This is the eighth reason for the hot sunlight. Furthermore, above 10,000 yojanas is a celestial palace called the stars, made of crystal. The sunlight shines on

For these ten reasons, the sun is called the thousand-rayed one
The light is blazing hot. This is what the Buddha has said.

Why is the winter sun's palace cold and unapproachable, with light but cold? There are thirteen reasons why the sunlight is cold. What are the thirteen? First, between Mount Sumeru and Mount Khadara is water, 84,000 yojanas wide, immeasurable in circumference. Various flowers grow in the water: blue lotus flowers, red lotus flowers, white lotus flowers, and water lilies. The sunlight shines on them, touching them and causing coolness. This is the first reason why the sunlight is cool. Second, between Mount Khadara and Mount Ishadhara is water, 42,000 yojanas wide, 42,000 yojanas long and wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the second reason why the sunlight is cool. Third, between Mount Ishadhara and Mount Tita is water, 21,000 yojanas wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the third reason why the sunlight is cool. Fourth, between Mount Tita and Mount Sudarsana is water, 12,000 yojanas wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the fourth reason why the sunlight is cool. Fifth, between Mount Sudarsana and Mount Asvakarna is water, 6,000 yojanas wide. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the fifth reason why the sunlight is cool. Sixth, between Mount Asvakarna and Mount Nimindhara is water, 1,200 yojanas wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the sixth reason why the sunlight is cool. Between Mount Nimindhara and Mount Vinataka is water, 600 yojanas wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the seventh reason why the sunlight is cool. Between Mount Vinataka and Mount Vajra is water, 300 yojanas wide, immeasurable in circumference. Various flowers grow in the water. The sunlight shines on them, touching them and causing coolness. This is the eighth reason why the sunlight is cool. Furthermore, the sunlight shines on the great ocean waters of this Jambudvipa, touching them and causing coolness. This is the ninth reason why the sunlight is cool. In Jambudvipa, there are few rivers. In Kuru, there is much water. The sunlight shines on it, touching it and causing coolness. This is the tenth

For these thirteen reasons, the sun is called the thousand-rayed one. Its
light is cool and clear. This is what the Buddha has said.

The Buddha told the monks, 'The moon palace sometimes loses its substance and waxes and wanes, and its light diminishes. Therefore, the moon palace is called 'loss'. The moon has two meanings: one is to always abide in its orbit, and the other is the palace. Seen from afar in the four directions, it appears round. The temperature is moderate and pleasant. It is made of celestial silver and lapis lazuli. Two parts are pure celestial silver, without any impurities, clear inside and out, with light shining far. One part is pure lapis lazuli, without any impurities, clear inside and out, with light shining far. The moon palace is forty-nine yojanas long and wide. The palace walls and ground are as thin as a zizhu tree. The palace walls are sevenfold, with seven railings, seven nets, seven rows of jeweled bells, and seven rows of trees, all adorned with the seven treasures, up to countless birds singing harmoniously together.

The moon palace is held by five winds: the holding wind, the nourishing wind, the receiving wind, the turning wind, and the regulating wind. The main hall where the moon king resides is made of lapis lazuli, sixteen yojanas high, with four gates and railings all around. The moon king's seat is half a yojana long and wide, made of the seven treasures, pure and soft, like heavenly garments. The moon king's body emits light, illuminating the lapis lazuli hall. The light from the lapis lazuli hall illuminates the moon palace, and the light from the moon palace shines on the four continents. The moon king's lifespan is five hundred years in the heavens, and his descendants succeed one another without interruption. The palace will not be destroyed until the end of the eon. When the moon palace moves, the moon king has no intention of moving, saying, 'I am moving and staying,' always amusing himself with the five desires. When the moon palace moves, countless hundreds of thousands of great gods always lead the way, enjoying themselves without weariness, enjoying themselves swiftly. For this reason, the moon king is called 'swift'.

The moon king's body emits a thousand lights, five hundred lights shining downward and five hundred lights shining sideways. This is due to the merit of past karma, and thus the moon king is called 'a thousand lights'. What is the merit of past karma? In the world, there are people who make offerings to śramaṇas and brāhmaṇas, give food, clothing, medicine, elephants, horses, carriages, dwellings, and lamps to the poor and destitute, distribute them according to their needs, not going against their wishes, and make offerings to virtuous and holy people who uphold the precepts. This is the joy of various immeasurable dharmas, the light of a good mind. It is like when a kṣatriya king ascends the throne after being consecrated with water, the joy of his good mind is also like this. For this cause and condition, when the body perishes and life ends, he becomes the moon king, and the moon palace has a thousand lights. Therefore, it is said that good karma obtains a thousand lights.

Furthermore, what karma is obtained for a thousand lights? There are people in the world who do not kill, steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, are not greedy, angry, or have wrong views. For this cause and condition, they have a good mind and rejoice. It is like a large bathing pond at a four-way intersection, clean and free from impurities. Someone traveling far, tired and thirsty, comes and bathes in the pond, feeling refreshed and joyful. Those who practice the ten wholesome deeds and rejoice with a good mind are also like this. When their bodies perish and lives end, they become moon kings, dwelling in the moon palace with a thousand lights. For this cause and condition, they are called 'a thousand lights through good karma'.

Furthermore, what causes and conditions are obtained for a thousand lights? There are people in the world who do not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. For this cause and condition, they have a good mind and rejoice. When their bodies perish and lives end, they become moon kings, dwelling in the moon palace with a thousand lights. For this cause and condition, they are called 'a thousand lights through good karma'.

What are the reasons for the gradual decrease of the moon palace? There are three reasons for the gradual decrease of the moon palace: First, when the moon rises, this is one reason for the moon's gradual decrease. Furthermore, in the moon palace, the ministers wear blue robes, ascending in order, and where they stand becomes blue. Therefore, the moon gradually decreases. This is the second reason for the moon's gradual decrease. Furthermore, the sun palace has sixty lights that shine on the moon palace, obscuring it from view. Therefore, where it is obscured, the moon gradually decreases. This is the third reason for the gradual decrease of the moon's light.

Furthermore, what are the reasons for the gradual increase of the moon's light? There are also three reasons for the gradual increase of the moon's light. What are the three? First, when the moon faces the cardinal directions, this is why the moon's light gradually increases. Second, all the ministers in the moon palace wear blue robes. When the moon king sits in the middle on the fifteenth day to enjoy himself, his light shines everywhere, outshining the light of the gods. Therefore, the light is completely full, just like when a large torch is lit among many lamps and candles, outshining the light of the lamps. The moon king is also like this. On the fifteenth day, he is among the heavenly beings, outshining the light of the multitude. His light shines alone, also like this. This is the second reason. Third, although the sun king has sixty lights that shine on the moon palace, on the fifteenth day, the moon king is able to shine his light back, preventing it from being obscured. This is the third reason for the moon palace being completely full without any decrease. Furthermore, what are the reasons for the moon having a black shadow? Because the shadow of the Jambū tree is in the middle of the moon, the moon has a shadow.

The Buddha told the bhikṣus: "The mind should be like the moon, cool and free from heat. When visiting the homes of benefactors, be focused and undistracted. Furthermore, what are the reasons for the existence of rivers? Due to the heat of the sun and moon, there is burning. Due to burning, there is sweating. Due to sweating, rivers are formed. Therefore, there are rivers in the world. What are the reasons for the existence of the five kinds of seeds in the world? There are great turbulent winds that blow seeds from the world of non-decay and bring them to be born in this country. The first is root seeds, the second is stem seeds, the third is node seeds, the fourth is hollow seeds, and the fifth is seed seeds. These are the five seeds. For these reasons, the five kinds of seeds exist in the world.

When it is noon in Jambudvīpa, it is sunset in Pūrvavideha, sunrise in Aparagodānīya, and midnight in Uttarakuru. When it is noon in Aparagodānīya, sunset in Jambudvīpa, sunrise in Uttarakuru, and midnight in Pūrvavideha. When it is noon in Uttarakuru, sunset in Aparagodānīya, sunrise in Pūrvavideha, and midnight in Jambudvīpa. When it is noon in Pūrvavideha, sunset in Uttarakuru, sunrise in Jambudvīpa, and midnight in Aparagodānīya. Jambudvīpa is in the east of Jambudvīpa, Pūrvavideha is in the west. Jambudvīpa is in the west, Aparagodānīya is in the east. Aparagodānīya is in the west, Uttarakuru is in the east. Uttarakuru is in the west, Pūrvavideha is in the east.

The reason Jambudvīpa is called Jambudvīpa is because below it there is a golden mountain, thirty yojanas high, and it is named after the Jambū tree that grows there, thus it is called Jambū gold. The fruit of the Jambū tree is like a mushroom, and its taste is like honey. There are five large branches on the tree, four on the four sides and one on top. The fruit on the eastern branch is eaten by the Gandharvas. The fruit on the southern branch is eaten by the people of seven countries: namely, the country of Kūlou, Kūlavap, Vidi, Sūvidi, Mandha, Brāhma, and Brāri. The fruit on the western branch is eaten by sea creatures. The fruit on the northern branch is eaten by birds and beasts. The fruit on the top branch is eaten by the heavenly beings of the stars. There are seven large black mountains north of the seven great countries: namely, Naked Earth, White Crane, Lizard, Immortal Mountain, High Mountain, Meditation Mountain, and Earth Mountain. On these seven black mountains live seven brāhman ascetics. The seven places where these seven ascetics live are named Santikīrti, Sūryaprabha, Lizard, Immortal, Palace Protector, Gaṇanā, and Increase.

The Buddha told the monks, "After the sentient beings of the beginning of the eon ate the earth essence, they lived for a long time. Those who ate more had coarse and haggard complexions, while those who ate less had lustrous complexions. Then they knew that the complexions and appearances of sentient beings were superior and inferior, and they criticized each other, saying, 'I am better than you, you are not as good as me.' Because their minds were attached to each other and they harbored disputes, the earth essence disappeared. Then earth skin grew, resembling thin pancakes, with color, taste, and fragrance. At that time, the sentient beings gathered in one place, lamenting and crying, beating their chests and saying, 'Alas, what a disaster! Now the earth essence no longer appears.' It was like when people today obtain delicious food and praise it as excellent, but later lose it and become distressed. They were also like this, distressed and regretful. Later, they ate the earth skin and gradually tasted it. Those who ate more had coarse and haggard complexions, while those who ate less had lustrous complexions. Then they knew that the complexions and appearances of sentient beings were superior and inferior, and they criticized each other, saying, 'I am better than you, you are not as good as me.' Because their minds were attached to each other and they harbored disputes, the earth skin disappeared.

After that, earth skin grew again, becoming thicker and coarser, with a color like heavenly flowers, soft like heavenly garments, and a taste like honey. At that time, the sentient beings again took it to eat together, living for a long time. Those who ate more had increasingly worse complexions, while those who ate very little had lustrous complexions. Then they knew that the complexions and appearances of sentient beings were superior and inferior, and they criticized each other, saying, 'I am better than you, you are not as good as me.' Because their minds were attached to each other and they harbored disputes, the earth skin disappeared. After that, there was naturally grown rice, without any husks or chaff, not requiring any preparation, and with all kinds of delicious flavors. At that time, the sentient beings gathered and said, 'Alas, what a disaster! Now the earth skin suddenly no longer appears.' It was like when people today encounter misfortune and difficulties, exclaiming, 'Alas!' At that time, the sentient beings were also like this, lamenting and sighing in distress.

After that, the sentient beings began to take the rice to eat. Their bodies became coarse and ugly, with male and female forms. Looking at each other, they gave rise to lustful thoughts and engaged in impure conduct in private. Other sentient beings saw this and said, 'Alas, this is wrong! How can sentient beings give rise to such things together?' The man who engaged in impure conduct saw others scolding him and immediately repented, saying, 'What I did was wrong.' He then threw himself to the ground. The woman saw the man throw himself to the ground, repenting and not getting up. The woman then sent him food. Other sentient beings saw this and asked the woman, 'You are holding this food, to whom do you want to give it?' She replied, 'To that sentient being who repents and has fallen into unwholesome conduct, I will send food to him.' Because of these words, the world then had the name of unwholesome husbands; because of sending rice to her husband, she was named a wife.

After that, the sentient beings became increasingly indulgent in lust, and unwholesome dharmas increased. In order to conceal themselves, they built houses. Because of this, the name 'house' first appeared. After that, the sentient beings became increasingly indulgent in lust, and eventually became husband and wife. Other sentient beings, whose lifespan, conduct, and merit were exhausted, passed away from the Ābhāsvara Heaven and were reborn here in the womb. Because of this, the world had the name 'womb'. At that time, the city of Campā was first built, followed by the cities of Kāśī and Vārāṇasī, and then the city of Rājagṛha. It was built at sunrise and completed at sunrise. Because of this, the world then had the names of cities, counties, and kingdoms.

At that time, when the sentient beings first ate the naturally grown rice, it was harvested in the evening and ripened in the morning, harvested in the morning and ripened in the evening. After harvesting, it grew again, without any stalks. At that time, a sentient being silently thought to himself, 'Harvesting every day is tiring for me. I should now gather enough for several days.' He then gathered enough for several days. Later, another person said to him, 'Now let us go together to gather rice.' This person replied, 'I have already gathered enough for several days. If you want to gather, go as you please.' The other person then thought to himself, 'The previous person was able to gather enough for two days. How could I not be able to gather enough for three days?' This person then gathered enough for three days. Another person said to him, 'Let us go together to gather grain.' This person replied, 'I have already gathered enough for three days. If you want to gather, go as you please.' This person then thought to himself, 'The previous person was able to gather enough for three days. How could I not be able to gather enough for five days?' He then gathered enough for five days. At that time, because the sentient beings competed to store extra grain, the rice then grew husks and chaff. After harvesting, it did not grow again, and withered stalks appeared.

At that time, the sentient beings gathered in one place, lamenting and weeping, beating their chests and saying, 'Alas, what is this?' They lamented and blamed themselves, saying, 'We were originally all born through transformation, with thought as our food, our bodies self-illuminating, with divine feet flying through the air, peacefully and freely. Later, the earth essence first appeared, with color and taste complete. At that time, we ate this earth essence and lived for a long time. Those who ate more had coarser complexions, while those who ate less still had radiant complexions. At that time, the sentient beings had thoughts of each other, giving rise to a mind of pride, saying, "My complexion is superior, yours is not as good." Because of the pride of contention over complexion, the earth essence disappeared. Another earth skin appeared, with color, aroma, and flavor complete. We then again ate it together and lived for a long time. Those who ate more had coarser complexions, while those who ate less still had radiant complexions. At that time, the sentient beings had thoughts of each other, giving rise to a mind of pride, saying, "My complexion is superior, yours is not as good." Because of the pride of contention over complexion, the earth skin disappeared. Another earth skin appeared, becoming coarser and thicker, with color, aroma, and flavor complete. We then again ate it together and lived for a long time. Those who ate more had coarser complexions, while those who ate less still had radiant complexions. At that time, the sentient beings had thoughts of each other, giving rise to a mind of pride, saying, "My complexion is superior, yours is not as good." Because of the pride of contention over complexion, the earth skin disappeared. Another naturally grown rice appeared, with color, aroma, and flavor complete. We then again ate it together, harvesting in the morning and ripening in the evening, harvesting in the evening and ripening in the morning. The harvest followed the harvest, without any carrying away. Because we competed to store it at that time, it then grew husks and chaff. After harvesting, it did not grow again, and there were withered stalks. We should now all together demarcate fields and houses, dividing the boundaries.

At that time, they immediately divided the fields according to the boundaries, considering each other as different. Later, they secretly stored their own rice and stole the grain from others' fields. The other sentient beings saw this and said, 'What you are doing is wrong, what you are doing is wrong. How can you secretly store your own things and steal others' property?' They reprimanded, 'Do not do it again in the future.' When this did not stop, they still stole. The others again reprimanded, 'What you are doing is wrong, why do you not stop?' They then beat him with their hands and took him to the assembly, telling the people, 'This person secretly stores rice and steals grain from others' fields.' The thief again said, 'He beat me.' When the people heard this, they lamented and wept, beating their chests and saying, 'The world is turning evil, is this the birth of evil dharmas?' They then gave rise to the suffering of affliction and distress, which is the source of birth, old age, sickness, and death, falling into evil destinies. Because of the different boundaries of fields and houses, disputes arose, leading to enmity and no one able to resolve it. 'We should now establish a single impartial ruler who can well protect the people, rewarding the good and punishing the evil. We, the people, should each reduce and give to support him.'

At that time, among the assembly, there was a person with a tall and handsome appearance, very majestic and virtuous. The people said to him, 'We now want to establish you as the ruler, to well protect the people, rewarding the good and punishing the evil. We should each reduce and give to support you.' When that person heard this, he immediately accepted the position as the ruler, rewarding those who deserved it and punishing those who deserved it. Thus, there was the name of the first democratic ruler. The first democratic ruler had a son named Precious. Precious had a son named Delicious. Delicious had a son named Silent Fasting. Silent Fasting had a son named Crown-Born. Crown-Born had a son named Good Conduct. Good Conduct had a son named House-Conduct. House-Conduct had a son named Wonderful Flavor. Wonderful Flavor had a son named Flavor Emperor. Flavor Emperor had a son named Water Immortal. Water Immortal had a son named Hundred Wisdoms. Hundred Wisdoms had a son named Desire. Desire had a son named Good Desire. Good Desire had a son named Cut Off Afflictions. Cut Off Afflictions had a son named Great Cut Off Afflictions. Great Cut Off Afflictions had a son named Treasure Store. Treasure Store had a son named Great Treasure Store. Great Treasure Store had a son named Good View. Good View had a son named Great Good View. Great Good View had a son named No Sorrow. No Sorrow had a son named Island. Island had a son named Plant Life. Plant Life had a son named Mountain Range. Mountain Range had a son named Divine Heaven. Divine Heaven had a son named Send Strength. Send Strength had a son named Solid Vehicle. Solid Vehicle had a son named Ten Vehicles. Ten Vehicles had a son named Hundred Vehicles. Hundred Vehicles had a son named Solid Bow. Solid Bow had a son named Hundred Bows. Hundred Bows had a son named Shepherd. Shepherd had a son named Good Thought.

From Good Thought onwards, there were ten clans of wheel-turning sage kings who succeeded each other without interruption. The first was called Gāndhāra, the second was called Tārāpā, the third was called Āyodhyā, the fourth was called Dānadhara, the fifth was called Gaṅga, the sixth was called Campa, the seventh was called Kurupā, the eighth was called Bāṇḍhu, the ninth was called Miśra, and the tenth was called Śroṇā. The king of Gāndhāra had five wheel-turning sage kings, the king of Tārāpā had five wheel-turning sage kings, the king of Āyodhyā had seven wheel-turning sage kings, the king of Dānadhara had seven wheel-turning sage kings, the king of Gaṅga had nine wheel-turning sage kings, the king of Campa had fourteen wheel-turning sage kings, the king of Kurupā had thirty-one wheel-turning sage kings, the king of Bāṇḍhu had thirty-two wheel-turning sage kings, the king of Miśra had eighty-four thousand wheel-turning sage kings, and the king of Śroṇā had one hundred and one wheel-turning sage kings. The last king was named Mahāsudarśana.

The king Śroṇā had a son named Urubilvā, Urubilvā had a son named Kuru, Kuru had a son named Niṣadha, Niṣadha had a son named Siṃhahanu, Siṃhahanu had a son named Śuddhodana, Śuddhodana had a son named Bodhisattva, Bodhisattva had a son named Rāhula. Because of this past cause, there is the name of a kṣatriya.

At that time, a sentient being thought like this: 'All the family and possessions in the world are like thorns and boils. Now I should abandon them, enter the mountains to practice the path, and contemplate in a quiet place.' At that time, he immediately abandoned the thorns of the family, entered the mountains to a quiet place, contemplated under a tree, and went out of the mountains every day to beg for food in the village. When the villagers saw him, they respected and offered him, all praising him as good: 'This person is able to abandon family affairs, enter the mountains to seek the path, and leave unwholesome dharmas.' Because of this, he was called a brāhmaṇa. Among the brāhmaṇa assembly, those who were unable to practice meditation left the mountains and forests, wandered among humans, and said: 'I am unable to sit in meditation.' Because of this, they were called 'brāhmaṇas without meditation'. Passing through the lower villages, they practiced unwholesome dharmas and performed poisonous dharmas. Because of this, they gave rise to each other and were finally called 'poisonous'. Because of this cause and condition, there are brāhmaṇa lineages in the world.

Among those sentient beings, they practiced various occupations to support themselves. Because of this, there are householder lineages in the world.

Among those sentient beings, they practiced various skills to support themselves. Because of this, there are śūdra lineages in the world.

Before the Śākya lineage appeared in the world, there was the lineage of renunciants. Among the kṣatriya lineage, someone thought to themselves: 'The defilements of worldly love and affection are impure and not worth being attached to.' They then left home, shaved their hair and beard, donned the Dharma robes, and sought the path, saying: 'I am a renunciant! I am a renunciant!' Among the brahmin, householder, and śūdra lineages, someone also thought to themselves: 'The defilements of worldly love and affection are impure and not worth being attached to.' They then left home, shaved their hair and beard, donned the Dharma robes, and sought the path, saying: 'I am a renunciant! I am a renunciant!'

If among the kṣatriya assembly, there are those who engage in unwholesome bodily, verbal, and mental actions, and after engaging in unwholesome actions, they perish and their lives end, they will experience suffering exclusively. Or among the brahmin, householder, and śūdra, there are those who engage in unwholesome bodily, verbal, and mental actions, and after engaging in unwholesome actions, they perish and their lives end, they will experience suffering exclusively. If among the kṣatriya lineage, there are those who engage in wholesome bodily, verbal, and mental actions, and after engaging in wholesome actions, they perish and their lives end, they will experience happiness exclusively. Or among the brahmin, householder, and śūdra, there are those who engage in wholesome bodily, verbal, and mental actions, and after engaging in wholesome actions, they perish and their lives end, they will experience happiness exclusively. If among the kṣatriya lineage, there are those who engage in two kinds of bodily actions, two kinds of verbal actions, and two kinds of mental actions, and after engaging in those two kinds of bodily, verbal, and mental actions, they perish and their lives end, they will experience both suffering and happiness. Or among the brahmin, householder, and śūdra, there are those who engage in two kinds of bodily actions, two kinds of verbal actions, and two kinds of mental actions, and after engaging in those two kinds of bodily, verbal, and mental actions, they perish and their lives end, they will experience both suffering and happiness.

Among the kṣatriya assembly, there are those who shave their hair and beard, don the three Dharma robes, leave home to seek the path, cultivate the seven factors of awakening, and with firm faith leave home to practice the path, cultivate the unsurpassed pure practice, and in this very life realize for themselves: 'My birth is ended, the holy life has been established, what was to be done has been done, there is no more of this state.' Among the brahmin, householder, and śūdra, there are those who shave their hair and beard, don the three Dharma robes, leave home to seek the path, cultivate the seven factors of awakening, and with firm faith leave home to practice the path, cultivate the unsurpassed pure practice, and in this very life realize: 'My birth is ended, the holy life has been established, there is no more of this state.' Among these four kinds, the one who attains clear knowledge and realization, and becomes an arhat, is the foremost and best. At that time, Brahma spoke this verse:

The kṣatriya birth is the best, able to gather all kinds of families. The one who attains
clear knowledge and realization, and becomes an arhat, is the foremost and best among gods and humans.

The Buddha told the monks, "Brahma's recitation of this verse is well-spoken, not ill-spoken, well-received, not ill-received, and is approved by me. Why is that? I, the Tathāgata, Arhat, Perfectly Enlightened One, also recite this verse:

The kṣatriya birth is the best, able to gather all kinds of families. The one who attains
clear knowledge and realization, and becomes an arhat, is the foremost and best among gods and humans.

At that time, the bhikṣus, having heard the Buddha's teaching, joyfully received and practiced it.

The long Āgama is complete. I take refuge in the Omniscient One. May all beings be at peace and ease. May sentient beings abide in the unconditioned. I too am included in this.