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Mantras Sanskrit |
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Sūtra 33 (posted 11/2011, updated 12/2011) Book information on Home page
Fascicle 1 (chaps. 1–6) 2 (chaps. 7–12) 3 (chaps. 13–17) 4 (chaps. 18–19a) 5 (chaps. 19b–21) 6 (chaps. 22–24a) 7 (chaps. 24b–28)
“Good man, there are two kinds of sentient beings that commit sins, those who observe the evil precepts and those who have no precepts to observe. Those who observe the evil precepts are always guilty of the sin of killing when they kill any sentient being, such as a goat, and even when they do not kill any. Why? Because they have taken an oath to kill. Those who have no precepts to observe commit the sin of killing only when they kill, even if they kill one thousand sentient beings, and they are not guilty of the sin of killing when they do not kill. Why? Because they did not take an oath to kill. Therefore, the mind is the root of all good and evil dharmas. However, one commits sins with one’s body or voice, not one’s mind alone.
“Even if one intends to accept the [good] precepts, without the right timing and conditions one cannot receive them. As an analogy, to start a fire one needs dry grass, a flintstone, and human effort. If any of them is missing, one cannot produce the fire. The same is true for the precepts as one follows one’s mind to accept, abandon, observe, or violate them. The Tathāgata knows dharma nature thoroughly, so he has instituted the precepts.
“Those who do not do evil because of the power of their thinking and good karmas in effect observe the precepts in accordance with the Dharma. If one receives the precepts from another, it is called accepting the precepts.
“If one could acquire merits without accepting the [good] precepts, then ferocious animals, such as lions, tigers, wolves, could all acquire merits. Yet they cannot. Therefore, those who accept the good precepts will acquire immeasurable merits while those who accept the evil precepts will commit immeasurable sins.
“The evil ways of life listed in the sūtras are (1) raising goats, (2) raising chickens, (3) raising pigs, (4) angling [with fish hooks], (5) angling with fishnets, (6) killing cows, (7) living as a warden, (8) raising hunting dogs, (9) making animal traps, (10) living as a hunter, (11) charming snakes with incantations, (12) killing people, (13) living as a thief, (14) using divisive speech, and (15) torturing people with whips, cages, cangues, locks, or burning iron nails. Moreover, there are gangsters who extort people, bhikṣus who abandon their precepts with no sense of shame or dishonor, and those who have no gratitude and betray the trust of the king or state officials.
“These people have no precepts to observe. Although what they do is not called an evil karmic path, they commit grave sins. Why? Because they continue their ways for life. However, their ways of life are not called evil precepts unless they receive such precepts from another or take an oath themselves.
“Evil precepts are abandoned on four occasions: (1) when one manifests both male and female sex organs; (2) when one dies; (3) when one accepts the good precepts; (4) when one shatters the bondage of desires.
“Some claim that one must accept the evil precepts in the same way one fully accepts the good precepts. Their claim is untrue. Why? Because it is easy to receive the evil precepts, as the only condition is to take an oath. However, it is not easy to receive the good precepts. One must use five methods, that is, the Five Roots.[1] Because it is hard to receive the good precepts, one should fully observe them.
“Some claim, ‘The upāsaka precepts do not prohibit divisive speech, abusive speech, or meaningless speech. Therefore, śrāmaṇeras and bhikṣus observe neither the upāsaka precepts nor the eight precepts.’ Their claim is untrue. Why? Because they do observe the precept for pure speech.
“Someone may claim that he has accepted the five precepts to purify his body, voice, and mind. However, he whose mind is impure cannot fully observe the precepts.
“Suppose someone has accepted the evil precepts. Even if he has not killed any sentient being, the evil precepts will lead him to do evil. By contrast, bhikṣus who accept and observe the good precepts will do good. Why? Because as one observes the precepts, each precept [good or evil] leads to many karmas, which bring many corresponding requitals.
“As sentient beings are countless, so too are precepts. As there are countless karmas [to do], there are countless precepts [to observe]. The power of a good or evil precept is classified as strong, middling, and weak. If one does not accept the evil precepts, one’s sins are not caused by them.
“Suppose someone asks you a challenging question: ‘Why are the five precepts observed for life, but the eight purifying precepts are observed only for one day and one night at a time?’ You should answer, ‘The Tathāgata knows well and understands thoroughly dharma appearances, so he has instituted different kinds of precepts.’[2]
“Good man, there are two fortune fields in the world, the merit field and the kindness field. One who destroys these two fields commits the five rebellious sins. One commits any of these five rebellious sins for three reasons: (1) one has an extremely evil mind; (2) one does not recognize the merit [of these fortune fields]; (3) one does not foresee the main requital [for one’s evil karma].
“If one kills an Arhat misperceived as someone who is not an Arhat, one is not guilty of the rebellious sin. The same is true for killing one’s parent [misperceived as someone else]. Suppose someone has no sense of shame or dishonor, no intention to requite his parents’ kindness, and no respect for them. If he finds the method to kill his parent but does not perform the act, he is not guilty of the rebellious sin, though he will receive evil requitals.
“Parents teach their child, love their child, accommodate their child, do what is difficult to do for their child, and endure pains for the sake of their child, so they are called the kindness field. If someone cultivates goodness after killing a parent of his, his cultivation will not yield good requitals. Therefore, I say that when one rests even for a short while in the shade of a tree, one should be grateful enough not to damage tree branches, leaves, or flowers.
“Good man, after my parinirvāṇa, some of my disciples will say that one who kills a parent misperceived as someone else is not guilty of the rebellious sin. These disciples belong to the Dharmaguptaka sect. Members of the Mahīśāsaka sect will say that the killer has committed the rebellious sin. Members of the Sarvāstivāda sect will also say that the killer has committed the rebellious sin. Why? Because worldly facts are convincing. Being one’s parent cannot be changed by one’s misperception.
“One who kills one’s parent with an evil mind commits the rebellious sin. However, if one kills one’s parent misperceived as someone else, one is not guilty of the rebellious sin. Why not? Because a rebellious sin meets four conditions: (1) knowing that one’s parent is a sentient being; (2) planning to kill the parent; (3) recognizing the target as one’s parent; (4) killing the parent with an evil mind. A rebellious sin is founded on all four conditions. Otherwise, it is unfounded.
“If, out of pity, respect, or fear, or to obey the law or achieve fame, one hands a deadly tool to one’s parent for the parent to commit suicide, one commits the rebellious sin, though one does not kill one’s parent with one’s own hands.
“If one is forced to kill one’s parent while crying and being distressed, one’s rebellious act is less serious. If one intends to kill one’s parent and kills someone else by mistake, one is not guilty of the rebellious sin. Also, if one intends to kill someone else but kills one’s parent by mistake, one is not guilty of the rebellious sin.
“Suppose someone intends to kill his mother and kills a look-alike by mistake. Then he accidentally slays his mother as he puts away his knife. He is not guilty of the rebellious sin. If one kills a parent by misperception [or by accident], one commits the sin of killing, but not the rebellious sin.
“Of the five rebellious sins, the sin of patricide is less grave; the sin of matricide is grave; the sin of killing an Arhat is graver; the sin of shedding the blood of a Buddha is even graver; the sin of disrupting the harmony of a Saṅgha is the gravest.
“There are four cases of killing: (1) the object killed is precious and the intention is less vicious; (2) the object killed is less precious and the intention is vicious; (3) the object killed is precious and the intention is vicious; (4) the object killed is less precious and the intention is less vicious. An example of the first case is killing a parent without an evil mind. An example of the second case is killing an animal with an evil mind. An example of the third case is killing a parent with an evil mind. An example of the fourth case is killing an animal without an evil mind.
“The three elements of an evil karma have different levels of severity. There are cases where the method is severe, and the act and the finish are less severe; where the finish is severe, and the method and the act are less severe; where the method and the act are severe, and the finish is less severe; where the method and the finish are severe, and the act is less severe. Given the same object in one’s act, one will receive severe or less severe requitals according to the severity of one’s intention.
“Good man, suppose someone intends to offer food to me and, before doing so, he gives it to a hungry dog instead. I still praise him as a great almsgiver. Whoever gives alms without identifying the recipient as a fortune field or not a fortune field acquires immeasurable merits. Why? Because his mind is kind and pure.
“There are four kinds of karmas, one of which brings no requitals and the other three of which bring requitals respectively in one’s present, next, or a future life. Moreover, according to the requital and its arrival time, one’s karmas can be classified into four kinds: (1) the requital is indefinite but its arrival time is definite; (2) the requital is definite but its arrival time is indefinite; (3) both the requital and its arrival time are definite; (4) both the requital and its arrival time are indefinite.
“Definite arrival time means a requital arriving definitely in one’s present, next, or a future life. What does a definite requital mean? If one repeatedly and intently does karma without regrets, enjoys doing it, vows to do it, and rejoices after doing it, this karma brings a definite requital. All other karmas bring indefinite requitals.
“If one’s karma will bring an indefinite requital arriving at an indefinite time, this karma can be changed. Moreover, if a requital will definitely arrive in a future life, one’s karma can also be changed so that one can receive the requital in one’s present life. Why? Because through the power of one’s wisdom and benign mind, a definitely evil requital [received sooner] can be less severe.
“The requitals for sentient beings’ karmas can be severe or less severe, arriving far or near in time. One receives requitals one after another, following the convergence of causes and conditions. Suppose someone observes the precepts, restrains his body, and cultivates his wisdom and mind, and he knows that good and evil karmas definitely bring corresponding requitals. He can turn a major karma into a minor karma, or can be exempt from the requital for a minor karma. Suppose someone is fortunate to encounter a beneficent learned friend who teaches him to cultivate goodness and train for bodhi. He can turn a severe requital due in a future life into a less severe requital that arrives in his present life.
“Suppose someone has desire-realm karmas. After he has achieved the third voice-hearer fruit, becoming an Anāgāmin, he can change his karmas and receive in his present life requitals initially set for a future life. Arhats can do the same. Good man, a wise man who observes the precepts, restrains his body, and cultivates his mind and wisdom, can obliterate extremely severe karmas as the agada [antidote] mantra and the anti-poison jewel destroy evils.
“Suppose someone commits a small sin with a less severe method but with a severe finish. If he does not observe the precepts, restrain his body, or cultivate his mind or wisdom, he can turn a minor karma into a major karma.
“Each sentient being can perform all kinds of acts, and the karma of each act can be sealed or open. If one acts with premeditation, this karma is sealed. If one acts without premeditation, this karma is open. An open karma brings an indefinite requital while a sealed karma brings a definite requital. The [indefinite] requital for an open karma arrives at an indefinite time, while the definite requital for a sealed karma arrives at a definite time.
“Doers of open karmas observe the precepts and hold the right views while doers of sealed karmas violate the precepts and hold the wrong views. Doers of open karmas believe in causality while doers of sealed karmas disbelieve in causality. Doers of open karmas are mitigated by goodness when they do evil while doers of sealed karmas are fortified by evil when they do evil. Doers of open karmas will receive requitals as humans while doers of sealed karmas will receive requitals as hell-dwellers. Doers of open karmas have right mindfulness while doers of sealed karmas do not have right mindfulness. Doers of open karmas regret [their karmas] during the three periods [of the day and night] while doers of sealed karmas do not regret them during the three periods.
“If one has done sealed karmas, good or evil, large or small, they definitely bring corresponding requitals in corresponding scale.
“One’s body is formed by one’s initial consciousness. After the body is formed, immeasurable thinking arises. Although the initial consciousness is good, after the body is formed, one receives a mix of good and evil requitals, as do gods and humans. The body of a hell-dweller is formed by its evil consciousness. After its body is formed, it receives evil requitals. The body of a hungry ghost or an animal is also formed by its evil consciousness. After its body is formed, it receives a mix of good and evil requitals. The interim body between one’s death and rebirth is formed by its initial consciousness that is either good or evil. After the interim body is formed, it receives a mix of good and evil requitals. A human also receives a mix of good and evil requitals as he grows from an embryo into old age.
“As stated in the sūtras, karmas and requitals make four combinations: (1) black requitals for black karmas, (2) white requitals for white karmas, (3) mixed requitals for mixed karmas, and (4) no requital for karmas that are neither black nor white. Black requitals for black karmas means rebirth as hell-dwellers. White requitals for white karmas means rebirth as gods in the form realm. Mixed requitals for mixed karmas means rebirth in the desire realm as gods, humans, animals, or hungry ghosts. No requital for karmas that are neither black nor white means [rebirth of holy ones who are] free from afflictions.
“Good man, whoever does not understand the causality of karmas transmigrates in saṁsāra in innumerable lives. Why? Because whoever does not understand the causality of karmas, even if reborn in Neither with Nor without Perception Heaven [in the formless realm] to live for 80,000 kalpas, after his merits are spent, may even go down one of the three evil life-paths.
“Good man, no one can mold things better than the mind can. It molds afflictions, which mold karmas, which in turn mold one’s body [in one’s rebirth]. Because of greed, one will acquire a good appearance and voice, and peaceful deportments. Because of anger, one will acquire an ugly appearance and voice, and vulgar deportments. The same is true for the effects of one’s delusion.
“Because of sentient beings’ karmas, each of the countless worlds has [innumerable hell-dwellers in] 136 hells,[3] and innumerable hungry ghosts, animals, humans, and gods. However, because of their [good] karmas, countless sentient beings will achieve liberation.
“Good man, the ten good karmas can achieve three things: (1) subdue one’s afflictions, (2) invoke a benign mind, and (3) fortify one’s observance of precepts. They are like the three things that can remove poisons: (1) the agada [antidote] medicine, (2) a spiritual mantra, and (3) the true jewel.
“If someone excels in self-restraint and discriminates between good and evil with right mindfulness, he definitely can do the ten good karmas. By contrast, if someone abandons self-restraint and has neither faith nor a sense of shame or dishonor, he definitely can do the ten evil karmas.
“Each of the ten good karmas comprises three elements: the method, the act, and the finish. The method is to make obeisance and offerings to parents, teachers, and preceptors, and to greet the virtuous with gentle words. The act is to do these things earnestly. The finish [after the act] is to be joyful, have no regrets, and cultivate mindfulness.
“Each element is done at three levels: strong, middling, and weak. For example, the method is strong, the act is middling, and the finish is weak; the method is middling, the act is strong, and the finish is weak; the method is weak, the act is strong, and the finish is middling.
“The ten good karmas are grounded in no greed, no anger, and no delusion, while the ten evil karmas are grounded in greed, anger, and delusion. One can walk the path of the ten [good] karmas whether or not one accepts them as precepts.
“One loses the precepts on six occasions: (1) when one destroys one’s roots of goodness; (2) when one manifests both male and female sex organs; (3) when one dies; (4) when one abandons the precepts; (5) when one accepts the evil precepts; (6) when one abandons one’s desire-realm body.
“Some claim that one abandons the precepts when the Buddha Dharma perishes. Their claim is untrue. Why? Because after accepting the precepts, one does not lose them. By contrast, if one does not accept the precepts, one receives none of them.
“The precepts that prohibit the evils of one’s body, voice, and mind are called liberation precepts [prātimokṣa-śīla]. The precepts that arise in one’s mind in any of the four dhyānas and their respective pre-dhyānas are called meditation precepts [dhyāna-śīla]. The precepts that arise in one’s mind when one sees bodhi[4] before attaining the first dhyāna are called affliction-free precepts [anāsrāva-śīla]. The precepts that [remain in one’s mind and] enable one not to do evil in future lives are called no-act precepts. The precepts that enable one to restrain one’s faculties with right mindfulness, and not to abandon self-restraint as one sees, hears, touches, and knows the sense objects—sights, sounds, scents, flavors, tactile sensations, and mental objects—are called faculty-restraining precepts.[5]
“Why are precepts called precepts? Precepts mean prohibitions because they prohibit all evil dharmas. Precepts are also called a narrow pass because their nature does not permit evils. They are also called coolness because they keep out the heat of one’s afflictions, not letting it enter. They are also called ascendant because they enable one to be reborn up in heaven and even to attain the unsurpassed bodhi. They are also called learning because one learns to tame one’s mind and faculties in order to develop wisdom.
“One can acquire one kind of precepts, the prātimokṣa precepts. One can acquire two kinds of precepts by adding a second, the meditation precepts. One can acquire three kinds of precepts by adding a third, the affliction-free precepts. One can acquire four kinds of precepts by adding a fourth, the faculty-restraining precepts. One can acquire five kinds of precepts by adding a fifth, the no-act precepts.
“Good man, one receives the prātimokṣa precepts in one’s present life, and acquires the meditation precepts in one’s past, present, or future life. Good man, when one accepts the [prātimokṣa] precepts, if one earnestly observes the evils of undergoing repeated birth and death, and the virtues of liberation, one not only receives them as act precepts[6] but also receives their essences as no-act precepts. The no-act precepts last for one’s life, long or short.
“One loses a no-act precept for three reasons: (1) little effort in adorning bodhi; (2) abandonment of self-restraint; (3) irresolute acceptance of the act precept. One retains a no-act precept for three reasons: (1) one’s original vows; (2) earnest self-restraint; (3) resolute acceptance of the act precept.
“Good man, besides the ten good karmas and the ten evil karmas mandated respectively by the good precepts and the evil precepts, there are good and evil karmas not covered by precepts. One does a good or an evil karma with both an act and no act. For example, a good karma, unless abandoned, is done with both an act and no act. Then, in a second thought, only the no-act aspect remains because the act is gone.
“The no-act aspect of a karma done in one’s past or present life continues into one’s future lives. If someone who has received the precepts in his present life does evil, he has done two karmas, a good karma [having received the precepts] with no act and an evil karma with an act. One abandons a good karma done with an act and no act, for two reasons: (1) the alms given are used up; (2) one’s mind abandons the good act.
“One loses the meditation precepts on two occasions: (1) when one’s meditation regresses; (2) when one destroys one’s roots of goodness. One loses them on another three occasions: (1) when one dies; (2) when one’s meditation regresses; (3) when one is reborn in heaven.
“One loses the affliction-free precepts on three occasions: (1) when one’s spiritual attainment regresses; (2) when one’s capacity advances from low to high; (3) when one achieves a higher fruit.
“When one’s celestial life ends, one’s good mind karmas are lost at once. When one cuts off one’s roots of goodness, one’s good body, voice, and mind karmas are all lost at once.
“Good man, if someone has fully acquired the prātimokṣa precepts, the meditation precepts, the affliction-free precepts, and the faculty-restraining precepts, he clearly understands the path of the ten good karmas.
“Good man, because of the ten good karmas and the ten evil karmas, human lifespan can increase or decrease. It can decrease to ten years or increase to an uncountable number of years. However, human lifespan on Uttarakuru, the northern continent, is fixed at 1,000 years.
“[At present] human lifespan here on Jambudvīpa, the southern continent, is 100 years while human lifespan on the eastern and western continents is 250 years. As human lifespan here can increase to an uncountable number of years, so too can human lifespan there be an uncountable number of years.
“The lifespan of gods in the first desire heaven ruled by the four god-kings is 9 million years, but each god’s next life form is uncertain. The lifespan of gods in the Thirty-three Heavens [the second desire heaven] is 18 million years, but each god’s next life form is uncertain. The lifespan of gods in Yāma Heaven [the third desire heaven] is 36 million years, but each god’s next life form is uncertain. The lifespan of gods in Tuṣita Heaven [the fourth desire heaven] is 72 million years but, except for Bodhisattvas who are waiting there to demonstrate attainment of Buddhahood, each god’s next life form is uncertain. The lifespan of gods in Nirmāṇa-rati Heaven [the fifth desire heaven] is 144 million years, but each god’s next life form is uncertain. The lifespan of gods in Paranirmita-vaśa-vartin Heaven [the sixth desire heaven] is 288 million years, but each god’s next life form is uncertain.
“One year in Paranirmita-vaśa-vartin Heaven equals one day and one night in Burning Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 288 million years, but each inhabitant’s next life form is uncertain. One year in Nirmāṇa-rati Heaven equals one day and one night in Tremendous Howling Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 144 million years, but each inhabitant’s next life form is uncertain. One year in Tuṣita Heaven equals one day and one night in Howling Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 72 million years, but each inhabitant’s next life form is uncertain. One year in Yāma Heaven equals one day and one night in Crushing Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 36 million years, but each inhabitant’s next life form is uncertain. One day in the Thirty-three Heavens equals one day and one night in Black Ropes Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 18 million years, but each inhabitant’s next life form is uncertain. One day in the four god-kings’ heaven equals one day and one night in Revival Hell. Counting thirty days in a month, and twelve months in a year, the lifespan of inhabitants of that hell is 9 million years, but each inhabitant’s next life form is uncertain.
“The lifespan of inhabitants of Avīci Hell is one kalpa, and the lifespan of inhabitants of Tremendous Burning Hell is half a kalpa. Lifespan is fixed only for those in these two hells.
“Five hundred years in the human world equal one day and one night in the ghost world. Counting thirty days in a month, and twelve months in a year, the lifespan of ghosts is 15,000 years, but each ghost’s next life form is uncertain. In the animal kingdom, each animal’s next life form is uncertain, except for the dragon-king brothers Nanda and Upananda.
“One year in Avīci Hell equals one day and one night in Neither with Nor without Perception Heaven [the fourth formless heaven]. Counting thirty days in a month, and twelve months in a year, the lifespan of gods in that heaven is 80,000 large kalpas. It is 60,000 [large] kalpas for gods in Nothingness Heaven [the third formless heaven], 40,000 [large] kalpas for gods in Boundless Consciousness Heaven [the second formless heaven], and 20,000 [large] kalpas for gods in Boundless Space Heaven [the first formless heaven].
“Know that those who have slight afflictions and love to remain in samādhi will be reborn in one of the four formless heavens.
“The duration of eighteen rounds of change in human lifespan, increasing from 10 years to 80,000 years then decreasing to 10 years, is called a medium kalpa. The duration of three rounds of minor catastrophes—each round consisting of famine three times, epidemics three times, and war one time—is called a small kalpa. A wind catastrophe strikes after five rounds of two major catastrophes, fire and water. The duration of five wind catastrophes is called a large kalpa.[7]
“When war breaks out here on Jambudvīpa, the southern continent, anger also arises in inhabitants of the eastern and western continents. When people here are ill, those on the other two continents have headaches and become weak. When grain prices here rise, inhabitants on the other two continents think of food. Such evil events do not take place on Uttarakuru, the northern continent.
“Human lifespan increases because of no killing, and decreases because of killing.[8] [During the destruction kalpa] catastrophes of fire and water strike. When the fire catastrophe begins, if the requitals to hell-dwellers are finished, they will exit hell. If unfinished, the hell-dwellers will be reborn in enormous hells [in worlds] in other directions. If the eight enormous hells here are empty, it means that hell-dwellers have left.
“If the karmas of sentient beings here across the four great oceans have ended, sentient beings will all be liberated. If their karmas have not ended, they will be reborn across oceans [in worlds] in other directions. If there is no sentient being here, it means that they have left.
“Under the ground of Jambudvīpa, at a depth of over 500 yojanas is King Yama’s city, 75,000 yojanas in length and width. If the karmas of hungry ghosts have ended, they will exit the city. If their karmas have not ended, they will be reborn in King Yama’s city [in worlds] in other directions. If there is no ghost in the city, it means that they have left.
“At that time, through internal causes, someone will attain the first dhyāna and loudly announce, ‘It is quiet in the first dhyāna. It is quiet in the first dhyāna.’ All those who have heard his words will meditate and attain the first dhyāna. Then they will abandon their human bodies and be reborn [as gods] in the first dhyāna heaven.
“Then, through internal causes, one of the gods in the first dhyāna heaven will attain the second dhyāna and loudly announce, ‘It is quiet in the second dhyāna. It is quiet in the second dhyāna.’ Those who have heard his words will meditate and attain the second dhyāna. Then they will abandon their first-dhyāna bodies and be reborn in the second dhyāna heaven. At that time, from Avīci Hell up to the first dhyāna heaven, no sentient being will be there.
“Beyond the four continents stands the Yugaṁdhara Mountain [the third of the eight mountain ranges encircling Mount Sumeru], where there are seven suns. However, because of the power of sentient beings’ merits, only one sun appears, and it ripens grain and vitalizes all vegetation. When the fire catastrophe begins, all seven suns appear, and they burn grain, grass, trees, mountains, rivers, the great earth, and Mount Sumeru, the king of mountains, and even the first dhyāna heaven. When gods in the second dhyāna heaven see the fire catastrophe, they will be terrified. However, gods who have been reborn there earlier will say to the later gods, ‘Have no fear. We have seen such a fire catastrophe before. It will stop there [at the first dhyāna heaven] and not come here.’
“Even after one round of human lifespan increasing from 10 years to 80,000 years then decreasing to 10 years [though humans are no longer there], the heat of the fire catastrophe will not have died down. Then, rains will pour down from between dhyāna heavens. After another [assumed] round of increase and decrease in human lifespan, because of the power of sentient beings’ karmas, winds, like seven layers of clouds, will appear under the water to hold the water. At that time, rains will stop, and on the water's surface there will appear a film, like milk fat. Then, Mount Sumeru and its surrounding four continents will gradually reappear. The water will naturally contain all kinds of seeds [of life].
“At that time, in the second dhyāna heaven will live a god whose merits are spent, and whose lifespan is shortened. Because of his karmas, [after death] he will be reborn in this human world.[9] Here he will have a long life and emit light to illuminate himself. After living alone for a long time, he will get anxious and think: ‘If I still have some merits left, I wish others too will be reborn here, to be my companions.’
“As soon as he has this thought, in the second dhyāna heaven other gods who have meager merits will die there. Because of their karmas, they will be reborn here. When he sees them, he will be delighted and think: ‘These people are manifestations of me. I am their creator and I have command over them.’ These people will also think: ‘I was born from him. He manifests as me and he has command over me.’ Through these causes and conditions, all sentient beings will hold the wrong view [as many do now] that one has an autonomous self.
“Good man, the five aggregates, the twelve fields, the eighteen spheres, the world of sentient beings, and the world of their lands come into existence because of the ten karmas.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is easy for Bodhisattvas who have renounced family life to observe the path of the ten karmas, but it is hard for Bodhisattvas who live a family life to observe the path of the ten karmas. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked the Buddha, “World-Honored One, the Buddha has explained dāna-pāramitā and śīla-pāramitā. How does a Bodhisattva practice kṣānti-pāramitā?”
The Buddha said, “Good man, there are two kinds of endurance [kṣānti], worldly endurance and supra-worldly endurance. Worldly endurance is to endure hunger, thirst, cold, hot, pain, and pleasure. Supra-worldly endurance is to endure in faith, almsgiving, observing the precepts, hearing the Dharma, developing wisdom, and holding the right views; to endure in one’s refuge in the Buddha, the Dharma, and the Saṅgha; to endure scolding, beating, abusive words, and evil things, as well as one’s greed, anger, and delusion; and to endure what is hard to endure, give what is hard to give, and do what is hard to do.
“Good man, if a Bodhisattva is beaten, or is scorned, slandered, or scolded with abusive words, he has no thought of revenge. A Bodhisattva endures such things to acquire benefits not in his present life but in his future lives. Because he requites evil with good, evil will not target him again.
“Good man, (1) there is endurance that does not qualify as a pāramitā, (2) there are pāramitās other than endurance, (3) there is endurance that does qualify as a pāramitā, and (4) there are practices that are neither endurance nor pāramitās.
“Worldly endurance and endurance cultivated by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. Dāna-pāramitā, śīla-pāramitā, and dhyāna-pāramitā are pāramitās other than endurance. If one does not have even one thought of anger as one’s head, eyes, hands, and feet are being severed, one’s endurance does qualify as a pāramitā. Almsgiving and observance of precepts by voice-hearers and Pratyekabuddhas are neither endurance nor pāramitās.
“Good man, to cultivate endurance, one should first crush one’s arrogance, anger, and delusion. One should perceive that a dharma has neither a self and its belongings, nor a fixed nature. Know that one who can observe in this way can definitely cultivate endurance with delight.
“When a wise man is being scolded, he thinks: ‘Abusive words do not arise simultaneously. When the first word is spoken, the second word has not arisen. When the second word is spoken, the first word has perished. As they do not arise simultaneously, what does scolding mean? They are merely sounds of wind. Why should I be angry? I am an assemblage of the five aggregates. If the four mental aggregates are missing, scolding cannot be perceived. My body [the physical aggregate] is an assemblage as well. Any assemblage is changing unceasingly, thought after thought. Then who is the object of scolding?
“‘Scolding is nothing but the blowing of wind. There are two kinds of wind, external and internal. I do not get angry even at external wind [produced by nature], much less at internal wind [produced by sentient beings]. The reason for scolding me may be true or false. If I deserve the scolding, why should I be angry? If I do not deserve it, the scolding will return to the scolder. As it no longer concerns me, why should I get angry? To get angry is to do evil. Why? Because my anger will drive me down one of three evil life-paths. There my suffering is a requital for my own doing. Therefore, I am the cause of all good and evil [requitals].’
“Good man, to cultivate endurance, there are five ways: (1) do not requite evil, (2) observe the impermanence of everything, (3) cultivate lovingkindness and compassion, (4) do not abandon self-restraint, and (5) eradicate anger.
“Good man, know that one definitely can cultivate endurance if one can accomplish the preceding five things; if one can speak gentle words, purify one’s body karmas and voice karmas, greet others in a friendly manner, and observe the reasons for one’s suffering and happiness; if one can train in the Samādhi of Emptiness and observe that all sentient beings are impermanent and are in suffering; if one can regard the scolder as being crazy, foolish, or ignorant.
“A wise man thinks: ‘If the scolder is stronger than I, I should not get angry. Why not? Because if I get angry, he might take my life. If he is weaker than I, I should also not get angry. Why not? Because he is no match for me. If I requite scolding with scolding, it is an insult to my body and voice. As an analogy, if someone gives poison to another as a requital, others will not be surprised. However, if he himself takes poison [as a requital to another], others will laugh at him. The same is true for me. If I get angry with another, I will be rebuked by holy ones and undergo immense suffering in the future. Hence, even if my body is being hacked into pieces, I should not get angry. Instead, I should observe the causes and conditions of my past karmas and cultivate lovingkindness and compassion for all.
“‘If I cannot endure such a small matter, how can I tame sentient beings? Endurance of adversity is the true cause of bodhi. Attaining anuttara-samyak-saṁbodhi is the true fruit of endurance. If I do not sow such a seed, how can I reap such a fruit?’
“Good man, a wise man who delights in cultivating endurance looks friendly and pleasant. He enjoys playfulness, and people appreciate him, never tiring of seeing him. However, he has no attachment to those whom he transforms.
“When a wise man has enmity and evil inflicted on him, he makes a good vow, wishing foes in a future life to become his parents, siblings, or relatives, who will not hate him. He observes that anyone’s privation, deformity, ugly facial features, or incomplete faculties are requitals for anger. Hence, a wise man earnestly cultivates the virtue of endurance.
“Good man, as a Bodhisattva-Mahāsattva cultivates endurance of adversity, he delights in observing the evils of undergoing repeated birth and death, and delights in training in accordance with the Dharma and making energetic progress. He reads, recites, and copies the Tathāgata’s sūtras, and makes offerings to teachers and the virtuous. He cares for the ill and the distressed, and cultivates lovingkindness and compassion for all. When he sees those in suffering, he enables them to leave it behind.
“He always delights in renouncing family life. For his whole life, he observes the precepts, makes energetic progress, and restrains his six faculties, not allowing them to trigger his afflictions. He would rather forfeit his body and life than violate the precepts. If others have projects, he delights in helping them manage. He always has a sense of shame and dishonor, and he praises the virtue of endurance. In order to tame sentient beings, he can endure myriad pains. He can endure even the evils done by foes, much more those done by relatives.
“He can endure two kinds of anger, anger of sentient beings and anger of non-sentient beings. He forsakes his own happiness to enable others to have happiness. While he does not dwell on others’ severe evil, he never forgets their slight good. He stays far away from divisive speech and keeps quiet about others’ faults. Instead, he speaks of the faults of afflictions, enabling sentient beings to discard their afflictions. However, he does not speak of things that others dislike. He purifies his body, voice, and mind karmas. If he commits a sin because of his afflictions that happen to arise, he feels ashamed and remorseful.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to cultivate endurance, but it is hard for Bodhisattvas who live a family life to cultivate endurance. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked the Buddha, “World-Honored One, what is the right way for a Bodhisattva-Mahāsattva to practice the six pāramitās?”
“Good man, the Four Right Endeavors [in the Thirty-seven Elements of Bodhi] are (1) to end forever the existing evil, (2) not to allow new evil to arise, (3) to cause new goodness to arise, and (4) to expand existing goodness. If a good man or good woman diligently engages in the Four Right Endeavors, it is called [vīrya] energetic progress. Such energetic progress is the right way to practice the six pāramitās, and it enables one to liberate oneself from one’s afflictions. Know that one who can endure the suffering on any of the three evil life-paths can truly practice vīrya-pāramitā in a steady way, neither hastily nor slowly.
“There are two kinds of energetic progress, right and wrong. A Bodhisattva should stay away from the wrong energetic progress and make the right energetic progress. To cultivate faith, lovingkindness, and compassion, and to give alms, observe the precepts, hear the Dharma, and develop wisdom, are called the right energetic progress. To do so earnestly during the three periods of the day [and night] without regrets, not to be complacent about the good dharmas one has acquired, and to learn both worldly and supra-worldly dharmas, are also called the right energetic progress.
“Although a Bodhisattva begrudges neither his body nor his life, to protect the Dharma he should cherish both. As he carries out the four deportments—walking, standing still, sitting, and lying down—he trains in accordance with the Dharma. When he does good dharmas, he is never indolent. Even as he loses his body and life, he does not abandon his compliance with the Dharma. If, through the six pāramitās, he arrives at the shore opposite that of saṁsāra, it is all because of his energetic progress.
“When one reads and recites, and copies and ponders, sūtras in the twelve categories, it is called making energetic progress for oneself. When one tames and transforms sentient beings, it is called making energetic progress for others. Training on the Bodhi Way to attain bodhi, if one gives alms, observes the precepts, hears much of the Dharma, develops wisdom, learns worldly dharmas, makes offerings to parents, teachers, and virtuous ones, and practices śamatha and vipaśyanā, as well as reads, recites, and copies sūtras in the twelve categories, it is called making energetic progress in attaining bodhi.
“These practices are all called energetic progress, and it is the right way to practice the six pāramitās. Good man, an indolent person cannot persistently give alms, observe the precepts, make energetic progress, practice meditation to restrain his mind, endure evils, or discriminate between good and evil. Therefore, I say that practice of the six pāramitās is propelled by energetic progress.
“Good man, (1) there is energetic progress that does not qualify as a pāramitā, (2) there are pāramitās other than energetic progress, (3) there is energetic progress that does qualify as a pāramitā, and (4) there are practices that are neither energetic progress nor pāramitās.
“Energetic progress in evil dharmas and worldly good dharmas, and energetic progress made by voice-hearers and Pratyekabuddhas do not qualify as a pāramitā. Prajñā-pāramitā, for example, is a pāramitā other than energetic progress. Energetic progress in these five pāramitās—dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā—does qualify as a pāramitā. Almsgiving, observance of precepts, endurance of adversity, meditation, development of wisdom, and other good dharmas, practiced by ordinary beings, voice-hearers, and Pratyekabuddhas, are neither energetic progress nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to make energetic progress, but it is hard for Bodhisattvas who live a family life to make energetic progress. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked the Buddha, “Bodhisattva-Mahāsattvas practice dhyāna-pāramitā. What does dhyāna mean?”
“Good man, observing the precepts and cultivating [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—are called dhyāna [meditation]. Staying far away from one’s afflictions and doing good dharmas are called dhyāna. Good man, without meditation, one cannot achieve even worldly things, not to mention supra-worldly things. Therefore, one should earnestly train in meditation.
“If a Bodhisattva wishes to achieve dhyāna-pāramitā, he should first stay close to beneficent learned friends in order to learn skillful methods for attaining samādhi, such as observing the liberation precepts and the faculty-restraining precepts, quitting an evil livelihood, abiding in the Dharma, and following his teachers’ instructions. He should not be complacent about the good dharmas he has acquired, but should cultivate goodness without rest. He should delight in quiet and stay far away from the five coverings [greed, anger, torpor, restlessness, and doubt]. He should delight in observing the evils of undergoing repeated birth and death, and should earnestly do good dharmas, never quitting.
“With right mindfulness, he never abandons self-restraint. He is sparing with words and sparing with sleep and food. Pure in body and mind, he shuns evil friends, evil dealings, and worldly matters. He knows himself, the right timing, and the right dharmas. He observes his mental states, such as joy, anxiety, anger, gentleness, and sternness, and he can change them, like a goldsmith who can adjust hot and cold without error. He delights in the taste of meditation, like sweet dew. Although he is in the midst of worldly dharmas, his body and mind remain unmoved, like Mount Sumeru, which cannot be moved by the four winds.[10]
“As his right mindfulness is firm, he sees the faults [of the perceptual functions] of seeing, hearing, touching, and knowing. Know that anyone who delights in training in samādhi without rest can fully attain it, like drilling [wood] without rest to produce fire.
“Good man, without samādhi, it is impossible to acquire worldly dharmas or attain bodhi that transcends the world. Good man, samādhis are the roots of all good dharmas. Therefore, one should restrain one’s mind, like holding a mirror that reflects all good and evil things. Hence, samādhi is called the adornment of the Bodhi Way.
“Enjoying bliss in body and mind is called samādhi. The mental state with neither increase nor decrease is called steady samādhi. Meditations, from visualization of the bare bones of a corpse up to attainment of anuttara-samyak-saṁbodhi, are all called samādhi.
“The four conditions for attaining samādhi are (1) resolve, (2) effort, (3) mind, and (4) wisdom. Through these four conditions, one will acquire immeasurable merits and enhance one’s goodness. Another three conditions are (1) hearing the Dharma, (2) pondering the Dharma, and (3) training accordingly. One’s samādhi gradually progresses from these three conditions in three stages: entering, abiding, and deepening.
“Good man, in the desire realm, there are samādhi seeds. Because of these seeds, one can attain samādhi. [Though in the desire realm] one can attain samādhi ranging from the first dhyāna [of the form realm] up to the level of neither with nor without perception [of the formless realm], each level surpassing its preceding level. However, one’s samādhi can regress, abide, or deepen. If one has attained the fourth dhyāna [of the form realm], then it will be firm.
“In each of the four dhyānas, but not an in-between dhyāna, one experiences joy and subtle joy. This is also true for acquiring the six transcendental powers. One experiences joy and subtle joy upon acquiring these powers, not before.
“Samādhi is called the adornment of bodhi. Through samādhi, one can walk the path of those who are still learning, then the path of those who have nothing more to learn; acquire the Four Immeasurable Minds, the Three Liberation Doors, and immeasurable magical powers to benefit oneself and others; know others’ minds in order to tame them; unfold immeasurable wisdom; develop the five roots of goodness;[11] change one’s capacity from dull to keen; end one’s cycle of birth, old age, illness, and death; acquire [sarvajña-jñāna[12]] the knowledge of all knowledge; clearly see dharma nature as if seeing through sheer gauze.
“Good man, a wise man makes these observations: ‘All my afflictions are my enormous foes. Why? Because my afflictions can harm me and others. Hence, I should cultivate the mind of lovingkindness and compassion with a view to benefiting sentient beings and to acquiring immeasurable, pure, good dharmas.’
“The claim that one can acquire good dharmas without lovingkindness or compassion is utterly wrong. One’s lovingkindness and compassion can end evils, enable sentient beings to leave suffering for happiness, and enable oneself to transcend the desire realm. If one’s lovingkindness is predicated on the desire realm, it is called the desire-realm lovingkindness. Good man, one who can cultivate lovingkindness will acquire immeasurable merits. If one gives peace to foes before others, it is called cultivating lovingkindness.
“Good man, sentient beings are divided into three groups: foes, friends, and neither. These three are called the objects of one’s lovingkindness. One who cultivates lovingkindness should begin with friends and give them happiness, then extend it to foes. Good man, one’s lovingkindness arises because of one’s observance of precepts or one’s almsgiving. If one can regard every foe as an only son, it is called acquiring lovingkindness.
“Good man, one’s lovingkindness can make connections with people but cannot save them from suffering. However, one’s compassion can do both. Good man, know that one who sees good in one’s foe, even if it is as slight as a hair, and does not see his evil, is learning lovingkindness. Know that one who visits and cares for one’s foe in illness, and gives him what he needs, can well cultivate lovingkindness.
“Good man, cultivating endurance is the cause of cultivating lovingkindness, and lovingkindness is the cause of giving peace and happiness to all. Know that one who can cultivate lovingkindness can destroy the causes and conditions for arrogance and can practice the six pāramitās in accordance with the Dharma.
“Whoever trains in meditation is accumulating Brahma merits, which will support his rebirth in a Brahma heaven. If he can observe the evils of undergoing repeated birth and death, and observe the virtues of nirvāṇa, others should respect even the ground treaded by his feet. He can endure what is hard to endure, give what is hard to give, and do what is hard to do. He can train in the four dhyānas and the four samādhis, as well as the eight liberations. He thinks: ‘For the painful requitals for the evil karmas of all sentient beings’ body, voice, and mind, let me, instead of sentient beings, receive them. Let all sentient beings share the good requitals I will receive.’
“One’s lovingkindness and compassion grow or shrink with the number of their objects. There are three levels of lovingkindness and compassion: low, middle, and high. There are three groups of objects: friends, foes, and neither. There are three kinds of objects: greed, sentient beings, and non-sentient beings. By meditating on these objects with [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—one will attain the four immeasurable samādhis.
“Good man, (1) there is meditation that does not qualify as a pāramitā, (2) there are pāramitās other than meditation; (3) there is meditation that does qualify as a pāramitā, and (4) there are practices that are neither meditation nor pāramitās.
“Worldly meditation and meditation practiced by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. Dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, and vīrya-pāramitā are pāramitās other than meditation. The Vajra Samādhi is meditation that does qualify as a pāramitā. Good dharmas induced through hearing and pondering by sentient beings, voice-hearers, and Pratyekabuddhas, are neither meditation nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to train in pure meditation, but it is hard for Bodhisattvas who live a family life to train in pure meditation. Why? Because those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked the Buddha, “World-Honored One, how does a Bodhisattva practice prajñā-pāramitā?”
“Good man, know that a Bodhisattva can develop wisdom [prajñā] if he makes energetic progress in observing the precepts and hearing much of the Dharma, makes a right livelihood, and cultivates endurance; if he has pity for sentient beings, has a sense of shame and dishonor, and stays far away from jealousy; if he knows good methods [for his training]; if, without regrets, he undergoes suffering for sentient beings’ sake; if he delights in giving alms to and taming sentient beings; if he knows well the characteristics of his grave and minor sins; if he diligently teaches sentient beings to give alms and do meritorious karmas; if he knows the meanings of words without becoming arrogant; If he stays close to beneficent friends and benefits himself and others; if he esteems the Three Jewels, teachers, preceptors, and virtuous elders; if he belittles neither himself nor bodhi; if he can observe the profound, wondrous virtues of bodhi; if he knows the features of good and evil, and knows all worldly and supra-worldly doctrines; if he knows cause and effect and that each karma is done with preparation and an act.
“One’s wisdom arises from three sources: hearing, pondering, and training. One’s wisdom arises from hearing if one grasps the meanings through hearing the words. One’s wisdom arises from pondering if one grasps the meanings through pondering. One’s wisdom arises from training if one grasps the meanings through training.
“It is called wisdom if one can study the Tathāgata’s sūtras in the twelve categories, remove one’s web of doubts, learn all worldly doctrines and matters, and discriminate between the right and wrong paths; if one can well differentiate between sūtras in the twelve categories; between the meanings of terms related to cause and effect, such as the five aggregates, the twelve fields, and the eighteen spheres; between śamatha and vipaśyanā; between high, middle, and low; between good, evil, and neither; between the four inversions; and between [the stages of] seeing bodhi and training for bodhi.
“Good man, a wise man who seeks to acquire [the Eighteen Exclusive Dharmas]—the Ten Powers, the Four Fearlessnesses, the Great Compassion, and the Threefold Mindfulness of Equality—stays close to a Buddha and His disciples. If the Buddha Dharma is unavailable in the world, he delights in renouncing family life to study under non-Buddhists. Even if he is on an evil path, he continues to seek the true Dharma. He always cultivates [the Four Immeasurable Minds]—lovingkindness, compassion, sympathetic joy, and equability—and seeks to achieve the five transcendental powers. With these powers, he can observe the impurity and impermanence of saṁskṛta dharmas and explain their faults.
“He teaches sentient beings to learn spoken and written languages in order to master right speech. He enables sentient beings to leave behind the illness of their body and mind. He delights in teaching others worldly matters, and no one surpasses his endeavors, such as mantra practice and medical practice. He is skilled in acquiring wealth. Then he protects his wealth, uses it for good reasons, and gives it away as alms in accordance with the Dharma. Although he is learned, he is not arrogant; although he has acquired great merits, he is not complacent. He teaches sentient beings to elicit faith, give alms, observe the precepts, hear much of the Dharma, and develop wisdom. He knows the differences between good, evil, and neutral methods, and between the causes and conditions of learning and training, and their sequence. He knows the Bodhi Way and its adornments, and the high, middling, and low capacities of sentient beings. He also knows the non-Buddhist theory of sounds, but he is not attached to it. He knows the right timing to tame sentient beings. He knows the world of sentient beings and the world of their lands, and he fully practices the six pāramitās.
“Good man, (1) there is development of wisdom that does not qualify as a pāramitā; (2) there are pāramitās other than development of wisdom;[13] (3) there is development of wisdom that does qualify as a pāramitā; (4) there are practices that are neither development of wisdom nor pāramitās.
“Development of worldly wisdom and development of wisdom by voice-hearers and Pratyekabuddhas do not quality as a pāramitā. There are no pāramitās other than development of wisdom. Therefore, all six pāramitās develop wisdom. Almsgiving, observance of precepts, and energetic progress by voice-hearers and Pratyekabuddhas are neither development of wisdom nor pāramitās.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to develop pure wisdom, but it is hard for Bodhisattvas who live a family life to develop pure wisdom. Why? Because those living a family life are entangled by many adverse causes and conditions.”
While the Buddha was expounding this Dharma, Sujāta, the son of an elder, and one thousand upāsakas activated the anuttara-samyak-saṁbodhi mind. Then they rose from their seats, made obeisance to the Buddha, and returned whence they came.
1. See Five Roots included in Thirty-seven Elements of Bodhi in the glossary. (Return to text)
2. It is too hard for a layperson to observe the eight precepts every day for life. (Return to text)
3. Under Mount Sumeru are eight enormous hells (naraka): (1) Revival Hell, (2) Black Ropes Hell, (3) Crushing Hell, (4) Howling Hell, (5) Tremendous Howling Hell, (6) Burning Hell, (7) Tremendous Burning Hell, (8) Avīci Hell, the hell of the five no interruptions. Each hell has sixteen subsidiary hells. The 8 hells and their 128 subsidiary hells add up to 136 hells (Buddha’s Light Dictionary 1988, 311c–312b). (Return to text)
4. Achieving the first voice-hearer fruit is called seeing bodhi. See “voice-hearer fruits” in the glossary. (Return to text)
5. For example, of the eight precepts, precepts 3 and 5–8 restrain one from sensory gratification. (Return to text)
6. Precepts received by accepting them in a ceremony through acts performed by one’s body and voice are called act precepts (作戒). Moreover, when one observes such a precept, one also performs an act, for example, the act of saving a sentient being’s life or expounding the Dharma. (Return to text)
7. Another way of figuring the lengths of kalpas for a small world goes this way. One round of change in human lifespan, increasing from 10 years to 80,000 years then decreasing to 10 years, is called a small kalpa. As human lifespan increases or decreases by one year every one hundred years, a small kalpa lasts 16.8 million years, which is divided into the increasing kalpa and the decreasing kalpa. Near the end of the decreasing kalpa, people undergo three minor catastrophes: famine, epidemics, and war. Twenty small kalpas make up a medium kalpa. Four medium kalpas make up a large kalpa, which is divided into four stages: the formation kalpa, the staying kalpa, the destruction kalpa, and the void kalpa. During the destruction kalpa, three major catastrophes—fire, water, and wind—strike. Fire destroys the desire realm and the first dhyāna heaven in the form realm. Then water destroys the second dhyāna heaven. Finally, wind destroys the third dhyāna heaven. Then the large kalpa enters its fourth stage, the void kalpa (Buddha’s Light Dictionary 1988, 554b–555a). (Return to text)
8. The text states “because of stealing.” Here it is translated as “because of killing.” (Return to text)
9. According to the Sūtra of the Rise of the World, fascicle 9, gods from Pure Radiance (ābhāsvara) Heaven, one of the eighteen heavens in the form realm, were reborn in this world, Jambudvīpa, in miraculously formed bodies. Then they tasted earth flavors that were like sweet milk fat, lost their luminous bodies and transcendental powers, and gradually became humans with two genders (T01n0024, b4–c1). This event recurs each time this small world is renewed after destruction. (Return to text)
10. According to the 80-fascicle version of the Mahāvaipulya Sūtra of Buddha Adornment, fascicle 50, in empty space there are four wind wheels, called abiding, sustaining, unyielding, and enduring. They are like clouds holding the water wheel above them. The water wheel supports the great earth (T10n0279, 0264c8–14). (Return to text)
11. The five roots of goodness are the same as the Five Roots in endnote 1. (Return to text)
12. See sarvajña-jñāna included in “three wisdom-knowledges” in the glossary. (Return to text)
13. This second case is nonexistent as explained in the next paragraph. (Return to text)