Studies in the Buddhist Traditions 4 publication of the Institute forthe Study of Buddbist Traditions The University of Michigan ‘Ann Arbor, Michigan Series Editor Luis O. Gémez ‘The University of Michigen, Ann Arbor Editorial Board Carl Bielefeldt Seanford University, Plo Alto Donald S. Lopez University of Michigan, Ann Arbor Gregory Schopen University of California, Los Angeles Daniel Stevenson University of Kansas, Lawrence STUDIES IN THE BUDDHIST TRADITIONS WISDOM, COMPASSION, AND THE SEARCH FOR UNDERSTANDING The Buddhist Studies Legacy of Gadjin M. Nagao Edited by Jonathan A. Silk UNIVERSITY OF HAWAI'I PRESS, HONOLULU{© 2000 Institue forthe Seady of Buddhist Taicions All sights reserved Printed in dhe United Seater of Ameice or 02 03 04 5432 “The liateue forthe Seudy of Buddhist Teditons is pat ofthe Department of Asin Languages and Caltares a the University of Michigan, Ann Arbor, Michigan. Ie wat founded in 1988 co foster esearch and publication inthe sudy of Buddhism and ofthe ‘culeues and Hierarures tha epesent it. In asocaton withthe Univesity of Hawa res, the Insiate publishes Studies in dhe Buddhist Traditions seis devoted to the publication of materials, canslations, and monographs elevant othe seudy of Budahise traditions, in puticulr is chey tance rom the South Asian homeland. The series also publishes seadies and conference volumes resulting fom week etried out in afiliaton ‘with the Insticue in Ann Arbor Libary of Congress Cataloging-in-Publication Data ‘Wisdom, compasio, snd the search for understanding: the Buddhist sedies egy of Gadjin M. Nagao /edied by Jonathan A. Sill 1p em — Cine i the adie trains) Includes bibliographical references ad index. [SBN 0-8248-2086-X (leh all. pepet) 1. Buddhism. 1. Noga, Gain, 1907 I Silk, Jonathan A. I Sere. 18120. 56 2000 2943-421 00033780 Universit of Hawa Press books at printed on acid-ree paper and meee the guidelines for permanence and dur eof che Council on Library Resource. “This book eset in che Apes! fone, designed by Urs App. Cover Dag by Yeo Si Contents Preface A Short Biographical Sketch of Professor Gadjin Masato Nagao. A Bibliography of the Publications of Gadjin M. Nagao (Through 1996). Gadjin M. Nagao “The Bodhisattva’s Compassion Described in the Mabayana-sittralarikira.. Noritoshi Aramaki ‘Toward an Understanding of the Vijtaptimatrata Mark L. Blum Samadhi in Honen’s Hermeneutic of Practice and Fait Assessing the Sammai bottokki. Luis 0. Gomez ‘Two Jars on Two Tables: Reflections on the “Two Truths” ‘Masaaki Hattori Dignaga’s Theory of Meaning: An Annotated ‘Translation of the Pramanasamuccayavytti : Chapter V: Anyapoba-pariksa (D. Masamichi Ichigo Santaraksita and Bhaviveka as Opponents of the Madhyamika in the Madbyamakiloka J.W. de Jong ‘The Buddha and His Teachings Yoichi Kajiyama Buddhist Cosmology as Presented in the Fogdcarabbiimi 95Buddhist Cosmology as Presented in the Yogacdrabbiimi Yoichi Kajiyama “The Yogacdrabbiimi contains in the first part of the Manobbiimi a description of Buddhist cosmology, which, however, covers a wide range of topics concerning sentient beings as well as the material ‘world. Here in this paper I translate the portion including the descrip- tions of (1) a cycle of the transmigrating world, (2) the kalpa (world-age) of preservation of the world, (3) the three great disasters in the kalpa of world destruction, (4) the kalpa of empty space, (5) the kalpa of regeneration of the world, and (6) a trisahasra-mabasabasra-lokadbaitu (that is, a galactic system), which forms a field of a Buddha's teaching. ‘The Sanskrit text of the portion in question is found on pp. 30,21— 44,14 of the Yogdcarabbiimi, Parc I, edited by V. Bhattacharya (below, §), which corresponds to Hstian-tsang’s Chinese translation, Taisho 1579 (XXX) 285b19-288425 (below, C). A Tibetan translation of the same portion is found in the Derge edition (Tohoku 4035) Tsbi, 15b3~22a4 (below, T). ‘The Buddhist cosmology in our text is important and valuable, because no other Sanskrit text regarding this cosmology is extant, except chapter 3 of the Abbidbarmakosa with its Bhasya and Vyakhya, although we have many materials in Chinese and Tibetan translations. As will be seen, moreover, the cosmology as presented in the Yogicérabbiimi shows a transmission different from that in the Abbidbarmakosa, Te gives many particular accounts which we do not find in the Abbidbarmakoa, although the two are in general similar. ‘Although collation of all the available Tibetan texts of our cosmol- ogy should precede a translation, I am, being abroad, not in a position to present such a collation at this time. Thus, my present translation is in this sense tentative. However, I have noted the chief variant readings in the Sanskrit, Tibetan (Derge ed. and partly Peking ed.), and Chinese versions. Numbers at the beginnings of paragraphs refer to the pages and lines in the Sanskrit edition, I have added the section titles denoted by roman numerals. Corrections to the Sanskrit edition 31,16 vitatime > vinibatims B17 ca seve 32,4 carvarifad- —> carviriridad- 183184 Y. KAJIYAMA 32,13 nipina — niryina 33,1 vikarsati — viraksati(cf.n. 7) 33,1 MSnisthamab —> nibsthamanab (editor's correction) 33.9 biyamands—> dyusd biyamands (cf. n. 8) 34.7 bhojandndrh magryo —> bbojandndm agryo 35,2 yavadvitiyar > yavad dvitiyar en 35,9. aparesd sry. > aparesiva ganna sirya~ (cf. S513 face @)maba,-cdrd(Q) > leila’ mabaeivani ca Q) (cfr. 11) 36,5 vitei¢ ea > vinats ca 3615 viktuam —>virkdatim 3715 tdsamaram... —ref.n. 18 3815 sankmiirchayaita —> sarmtirchayanti 391-2 chen. 24 39,2 narakinarh—> (T/C) Stnarakinarh 39114 akrasya devendrasya balari should be placed at the beginnng of line 13 (before te) (cf. n. 25) 40,14 sSatapariudrd patcataaparivdra. T/C seem to read: puskarant-paica- fata-parivara (cf.n. 30). 4113 Salmalt > Saimalt 43,1 candramandasya + candramandalasya 43.9 ksipram astagamanarit —>ksiprant(cirark va-Jnagamanaris (cf. n. 37) 43,14 param — paramanam (editor) 441 lobadayo —> (T / C) loba-tdmrtdayo 44,10 varsidbare— *isadbare (cf. n. 47) 44,14 exdvad — etad (cf. n. 48) An English Translation I General Description of a Cycle of the World 30,21) How then do the destruction (savivarta) and regeneration (Givarta) of the external objects occur? [They occur] because of sentient beings’ karma conducive to the destruction or regeneration’ [of the world]. Ifa karma conducive to destruction is present, it, with {the cooperation of] external conditions, comes to destroy those [external objects]. But [the external objects are destroyed] not as internal [or spiritual} things (of sentient beings] are destroyed due to the aban- donment of life, because the external objects are material, gross, made of the four great elements [i.e., earth, water, fire, and wind), and motionlessly continuing (sthdvarasantatayab), whereas the internal 1. Sserivarte-vivarte-sedartaniyens karmad.T 1503: sems cam rman kyi, a8 well 25 C 28519. BEA MH, “of sentient beings,” add ‘satrodndm before the above phrase. Buddhist Cosmology 185, things are not so. The karma conducive to the regeneration of those material [objects]’ projects a definite world-age (niyatam kalpaksepa- kami! as the period during which it abides, and which is neither longer nor shorter (than that period). A being enumerated among sentient beings, however, has no definite length of lifetime, because those [beings] make various karmas. Therefore, their lifetime is some- times longer than a kalpa, sometimes shorter than that, even less than ten' years. {G1,9) It should also be known that there are three kinds of destructions of the world: (1) the destruction by fire, which destroys all things beginning with the Avici hell through the Brahmaloka world [i.e., the first dbydna heaven); (2) the destruction by water, which destroys everything up to the second dbydna heaven; (3) the destruction by wind, which destroys all things up to the third dbyana heaven. However, in the fourth dhyana heaven there is no destruction at all]. Those gods inhabiting the fourth diyana are born together with their palaces, and die together with their palaces. Therefore they do not suffer from destruction, nor do they have the cause of destruction. There are three upper realms (fsa)[which are saved from the three destructions}: the second dyna heaven [is saved from the destruction by fire}, the third dhyana heaven [is saved from the destruction by water], and the fourth dbydna heaven [is saved from the destruction by wind]. 1,15) This world is destroyed (arivartate) during the period of twenty intermediate kalpas (antarakalpa), remains as it is destroyed Garirorttas tisthati [i.e., remains as empty space] during that of twenty intermediate kalpas, is regenerated (vivartate) during that of twenty intermediate kalpas, and continues in the regenerated state (oivrttas tisthati) during that of twenty intermediate kalpas. These periods cover [in total] eighty intermediate kalpas; and the period (of eighty intermediate kalpas] is called a great kalpa (mabakalpa) in the agreement of calculation (anikhyd-prajtaptitab). Here [in this world, gods] in the Brahma world (brabmaloka) have the life-span of one Aalpa. And [during the time of destruction the Brahma world] is the last of all to be destroyed, and it is also the first of all to be regenerated (during the time of regeneration]. 2. Heretesdm bhajan = bbijanaloka. 3. Aworld-age (kalpa) here means “ewenty intermediate kapas,” during which the regeneration of the world is completed. 4. S=T:*ten years,” but C 285626 alone has “one year” instead.186 Y.KAJIVAMA 32,3) Regarding the [life-span of the gods of the Brahma world], we should know a different way of determining it. One kalpe as the life-span of the Brahmakayika gods is so determined, being considered to actually mean twenty intermediate kalpas; one kalpa as the life-span of the Brahmapurohita gods is so determined, being considered to ;ctually mean forty intermediate kalpas; one kalpa of the Mahabrahma gods is so determined, being considered to actually mean sixty inter- mediate kalpas, II The Age of the Preservation of the World Preceding the Age of the Destruction of the World (32,7) What is the destruction by fire (tejabsarivartani)? [Preceding the period of the destruction of the world], there is a period during which sentient beings with infinite life-span begin to degenerate with respect to life-span until they live only for eighty thousand years. Furthermore, their life-span, due to their acceptance of im- morality (akufalanari dharmandm samadénabetoh), continues to de- crease down to the life-span of ten years. When people get disgusted (carivega-pripta) {with worldly life, or obtain the desire of emancipa- tion}, however, they begin to increase in life-span because they obtain good morals (kutalandmt dharmanar samadanabetob) until they again ‘come to live for eighty thousand years. Putting together both the time of decreasing [life-span] and that of increasing [life-span], we + call {the period covering the two times} an intermediate kalpa, for the sake of establishing calculation. 32,12) The intermediate kalpa passes away’ with three kinds [of small disasters] called famine (durbbikya), discase (roga), and battle (astra). The famine takes place when human beings have the life-span of thirty years. Things such as the following occur over and over again. They try to support life Qatrarit kalpayati)* by boiling even old bones. When they happen sometimes and somehow to find grains of barley, rice, black pepper, pulse, and sesame, they protect’ them, putting them in a casket as if they were jewels. These beings have mostly lost energy, fallen down, and are lying on their backs on the 5. niydna should be corrected into nirydna, T 16a7: thal bar 'gyur ro. Cf. P. Pradhan, Abbidbarmakvlabbazya (Patna: K.P. Jayaswal Research Institute, 1967): 187,24. 6. T 16bI: arog zumgs su byed de » S.C 285¢20, a feast together.” Yat can be understood as “fe f 1. Svikergati should be viragat. T 16b2:srung bar bed do, as well as C 285¢21, 19, read “protect.” Buddhist Cosmology 187 ground, unable even to stand up. Most of the people die through this kind of famine. The famine, however, lasts as long as seven ‘years, seven months, and seven days and nights, and after the period itis said to come to an end. Then the beings gather together and unitedly obtain a lower kind of disgust (vrrdukarit sarirvegam) [with worldly life). On this ground and for this reason, their life-span stops decreasing, and the famine also ceases. (33,8) When human beings come to have allife-span of twenty years, and [the life-span}* continues to decrease due to disappearance of their disgust, then many kinds of plague, misfortune, and suffering ‘occur. People fall prey to many diseases, and most of them lose their lives. This disease of theirs lasts as long as seven months and seven days and nights, and after that itis said to be over. Then the beings are possessed of middle disgust (madbya-savivega), and on this ground and for this reason, their life-span does not decrease any more, and they do not suffer from diseases. 3,14) Also, when human beings have the life-span of ten years and their life-span is decreasing due to the disappearance of disgust, then they, looking at one another, become filled with fierce murderous intention. Thus, if they grasp a stalk, pebble, or stone, they turn these into pointed, well sharpened weapons, with which they murder one another. This [battle] continues as long as seven days, and after that itis said to come to an end. (34,4) At that time the beings suffer from three kinds of extreme misfortunes, that is to say, the misfortune of life-span, that of body and that of means of subsistence. Of them, the misfortune of life-span ‘means that it becomes ten years at the most. The misfortune of body is that the measure of their bodies is no more than a vitast (9 inches) ‘ota must (the breadth ofa fist). The misfortune of means of subsistence is that kadrava (foxtail millet) is the best of foods, a blanket of hait is the best of clothes, a weapon is the best of decorations, and all the five flavors—that is, the flavor of ghee (saps), the flavor of honey (madi), the flavor of oil (¢aila), the flavor of molasses (iksuvikara), and the flavor of salt (avana)—completely disappear. Thus, these ngs become excessively disgusted (adbimatra-saritvega) [with world- ly life], and they never lose the disgust. Moreover, abandoning the 8 Ssartveganye puner vigamad dbiyemindstada ...."T and C follow S. Considering 33,14: senkvegasya vigamad dyusa biyamands, and T 16b6:skyo ba de nyid med par ‘gyer pas tbe 'grib par gyur ba de take... however, we should read S 33,89 inserting jus between vigemad and biyaminds.188 Y. KAJIYAMA, evil qualities that impair their life-span, they engage in collecting good qualities that strengthen life-span. They meet one another and gather together, and their life-span again increases. They also continue to progress in complexion, [strength,] happiness, superhuman powers (Gifoarya), and influence until their life-span becomes eighty thousand years. III The Disappearance of Sentient Beings (34,15) In this way, [as an intermediate kalpa in the age of preservation of the world consists of the time of decreasing life-span and that of increasing life-span, the age of preservation consisting of twenty intermediate kalpas) has twenty times of decreasing life-span and twenty times of increasing life-span. When forty times of decreasing and increasing life-spans have passed by, (the destruction of the world begins} at the very last time of increasing life-span. Then, sentient beings die in hell (xaraka) and are not born (again there]. When all of them are dead, their world is said to have been destroyed (savirurtta) by the destruction of hell (naralka-sarivartani). Just as the destruction of hell, just so happen the destruction of the animal world (tiryak- sarivvartani) and the destruction of the world of hungry ghosts (preta- sarivartani). G4,19) On the other hand, a certain person among human beings, having understood the true nature of all things (dharmatd), attains as far as the second dhyana (heaven], and passes time there. Following his example, other sentient beings also understand the true nature of all things, and having attained as far as the second dhyana, live there. Having died here (on the ground], they are born among the group of heavenly beings in the Abhasvara heaven (or the highest of the second dhyana heavens). Then, this world is said to have been destroyed by the destruction of human beings (manusya-savitvartani). Just as (the world is destroyed] by the destruction of human beings, so [it is destroyed also] by the destruction of heavenly beings (deva-sarirvar- tani). IV Destruction of the World by Fire, Water, and Wind 35,5) When even a single sentient being is not found at fany] place in the worlds of five kinds of living beings (paicagatika, i., denizens of hell, hungry ghosts, animals, humans, and gods), then there is no means of subsistence available either. When no means of subsistence is available, even rains do not fall. When it does not rain, grasses, plants, and trees on this great earth dry up. Without being controlled by timely rains the disk of this sun (iryamandala) increases its heat Buddhist Cosmology 189 more and more. Six? suns other than [the present one] come to appear because of the dominance” of six kinds of things to be burnt, that is to say, due to the power of sentient beings’ karma leading to the destruction {of the world]. Moreover, these [six new] suns have burning power four times stronger than that of this [present] sun. Thus, [the suns] will become seven in number and burn seven times stronger. 35,13) What are the six kinds of things? (1) Small or large lakes and marshes," which are dried up by the second sun; (2) small rivers and ‘great rivers, which are dried up by the third sun; (3) Anavatapta the great lake, which is dried up by the fourth sun; (4) the great ocean, which is dried up by the fifth sun and a part of the sixth sun; (5) ‘Mount Sumeru and the earth (mabdprehivi), having very hard bodies, are burnt down by (a part of] the sixth sun and the seventh sun; (6) thereafter the rays, being moved by wind, continue to burn until they reach as far as the Brahma world (that is the first dbyana heaven). 35,19) Again, all the things stated above are [summarized into the following] three points: (1) things born out of water such as grasses and so forth which are dried up by the first [sun]; (2) things which are in essence water (lakes, rivers, and Anavatapta the great lake] and which are dried up by the other five (suns, that is, from the second to the sixth suns}; (3) immovable and hard bodies [Mount Sumeru and the great earth] which are burnt down by the two [suns, or the sixth and the seventh suns]. (36,3) As is taught in detail in Buddhist satras,”” when all places of the world are burnt and blown, even soot? is not found, nor are ashes" known. To that extent the world is destroyed by what is called the destruction of the material world @hdjana-sarivartani), 9. _samndvt should be inserted after parent, 2s both T 17b3 and C 286b1 have “six 10. S sar prakira-dabyavasre-adbikaratas ca. T \7b3:bsreg par bya bai dnges po rem pa drug yod pai phyir (as there are six kinds of things to be burnt). C 286a29-bl: tk FREHPTBEN, “depending on sx kinds of things to be burnt.” 11. MS illegible, as noted by the editor. T 16b4: tenga chung gu dang! Iteng ka chen pa. C 286b4: SKIBA, “small and large lakes or marshes.” Skt, could read: ‘uviloani mabavibvini ca. For viva, see Mabioyutpart 4172. 12, CE. Piypuirazamagema, quored inthe Sikstsemuccya (ed, Bendal) 246.96. 13, Smasi=may. T1801 as dud pa » smoke. 14, S chr. "T 1a: thal b'i Ihag ma = “bhasme-tea (cemnants of ashes). C 286b13-14 reads: BEEBE, “ashes, soot and other things.”190 Y. KAJIYAMA and twenty intermediate kalpas [of the age of destruction] pass away. "The world destroyed in this way remains [as empty space] for another twenty intermediate kalpas (of the age of empty space]. (36,7) What is the destruction by water (apsarivartani)? When the destruction by fire [which occurs once at every mabakalpa] has hap- pened seven times and been completed, then in the second dhyana [heaven] is produced the element of water which has been innate Gabaja) (to the second déydna]; and the element of water dissolves the material world just as water melts salt. The element of water disappears together with the material world. (The world] that has been destroyed in this way remains [as empty space] for twenty intermediate kalpas. (36,11) What is the destruction by wind (edyusarivartani)? When the destruction by water has been repeated seven times, the destruction by fire follows once more. Immediately after it, the element of wind, which is innate (to the third dydna}, is produced in the third dhyana {heaven}. The wind, drying up the material world, causes it to disappear, just as wind causes limbs of the body [to disappear as it desiccates a corpse]. The wind also disappears together with that [material world]. For instance, we see that when someone is buffeted by the element of wind he is emaciated until all that is left is bones. [The material world that has been ] destroyed into emptiness] remains in that state for twenty intermediate kalpas. In this way the world is destroyed. ‘V Regeneration of the World (36,19) What is the regeneration (eivarta) [of the world]? It should be known that after those twenty intermediate kalpas [of the age of ‘empty space] have passed by, the age of regeneration (oivarta-kalpa) {of the world] begins again because of the influence (@dbipatyat) of sentient beings’ karma [conducive to] the regeneration (of the world). In this case, the third dyna (heaven) first of all evolves in empty space (#kasa), that is to say, [it is created] by means of the regeneration of the material world (Gbajana-vivrtti). And as the third dhyana, so the second and the first (dbyana heavens are also made in due order]. (36,22) From the upper realm (52) of the third destruction [by wind, ie., from the fourth dhyana heaven), sentient beings, having 15, S and T 1804 say “destruction by fie follows once more,” but C 286b21 says, ‘HL 4248, “destruction by fie follows seven times.” C agrees with the description in the Abbidharmakots. Buddhist Cosmology 191 died of the exhaustion of their life-span and merits, are reborn in the third diyana heaven. This is to be understood in connection with all the other heavens. [Gods in the third dhyana heaven, which is} the upper realm of the second destruction [by water, having died there), are reborn in the second dana heaven. This again is to be understood in connection with all the other heavens. A certain heavenly being in [the second déydna heaven, which is} the upper realm of the first destruction [by fire, having died there] due to the exhaustion of life-span up to that of merits, is reborn in the first dbyana heaven, ice, in the Brahma heaven. 87,4) He {who has been reborn in the first dyna heaven] becomes there a Brahmi called the great Brahma.” As he is quite alone he is, not pleased and feels longing, “Oh, may other beings also be born here!” Because of the working of his mind, other beings also, having died in the [second] dbyana heaven due to the exhaustion of life-span through the exhaustion of merits, are born in the first dhyana heaven. (37,8) The three dydna heavens fi... the thitd, second, and first dyna heavens] are regenerated in this way, that is to say, again by means of the regeneration of sentient beings (cattua-vivartani). And then the palaces of the groups of gods in the four worlds of desire (caturndri kimévacarindm devanikayinam ... viminani) are manifested in space. It should be regarded that all of their palaces in space are produced [all of a sudden] in the same way as an apparition (nirmana) is manifested. The rebirth in these [palaces] of sentient beings who have died from the group of gods of Abhasvara heaven [or the highest of the second dyna heavens] is to be understood as above (piroavat). (37,12) Thereafter a whirlwind as large as the Trisahasra-mahasahasra [world] arises here and becomes the support of the Trisshasra-maha- sthasra [world] as well as of sentient beings having no palaces i. gods of the two lowest worlds of desire and sentient beings on and under the earth), It is of two kinds: the whirlwind stretching itself upwards and that stretching itself on the flank of the world, which prevent water [on the wind] from leaking out downwards and side- ways. And then clouds containing gold appear above these {whirl- 16. T1807: tobe 2ad pe dang, ls 2ad pa dang, bod nams zad pa (the exhaustion of thei life-span, that of karma, and that of merits). C 286c? agrees with T. 17. 'T 18b2: bangs pe’ meng na tshangs pa chen por gyur a (he becomes the great brahma among brahmis). C 286c6: SEWEIEPESIBASE, “he becomes the greatest bbrahind in the brahma world.” 18, Syena tdsdmaram tiryagviminap adbat eyatanert is, asthe editor says, not clear.192 Y. KAJIYAMA winds] by the influence of [sentient beings’ ] karma. Rains fall from the [clouds]. The water [of the rains] is sustained on the whirlwind, ‘Then, wind blows and condenses and hardens"® the water. Its called”? the earth made of gold as it withstands upward and downward agita- tions" of water. (38,3) When the [earth] is regenerated, clouds containing various kinds of elements are produced above the earth by virtue of the influence of karma [made by sentient beings}. Rains fall from the clouds, and the water stays on the golden earth. Again, in the same way [as above] wind condenses and hardens [the water]. In this case, however, {the best] elements, which are extremely pure, prominent, superior, and perfect, produce, with the help of the drawing power of wind, Mount Sumeru, made of four kinds of jewels—golA, silver, crystal, and cat’s eye. (38,8) There is also the middle class of elements (@madbyo dbatus), from which are produced seven mountain ranges made of gold, that is to say, Yugandhara, Vinataka, Asvakaranagiri, Sudarsana, Khadiraka, Isadhara, and Nimindhara.” They are situated surrounding the ‘Sumeru in this order {from inside to outside}. (38,11) As to the measure of Mount Sumeru, it is eighty thousand ‘yojanes in height as well as in width, and dives under water as deep as eighty [thousand yojanas]. Yugandhara is half {of Sumeru] in size. * ‘The other [six] golden mountain ranges beginning with Vinataka and ending with Nimindhara are to be known to reduce one after another their size to half of the preceding one. The tops of these {seven} mountain ranges seem to resemble the shapes of different things respectively after which they are named (as e.g., Asvakarna is so named as its top is of the shape of a horse’s ears]. T1806: des chu de dag thad ar yong mi bo la, thur du yang mi 'dzag go. C 286c17-1 HLH ARMM, “By ehis water is sustained without fling asunder.” I follow T and C. 19. ‘The editor corrects sextkerchayenti in the manuscript into samomiircbayanti. T 1867: kum ds ‘bar pa dang sra bar byed de, C 286c19: Ix SLREHIEK 488, “Then is produced wind again, which beats water and hardens i.” 20, S Bbavati, but T 1867 zbe bya as well s C 28620 RDS, say “it is called.” 21._$ vimanas corrected by the editor into vimards.T 1867: tbrug p= agitation. C 286c20-21: EM ARTZ ATOR. “FS ELBEZ FrAEM, “pouring of water and impact of wind.” 22. Note that the order in the ABbhidbermakola differs: Yugandhara, Tsidhara, Khadiraka, Sudarfana, ASvakaranagir, Vinataka, and Nimindhara. Buddhist Cosmology 193 (38,16) Out of the inferior elements (binat ... dbatob) [are produced], con the four sides of Mount Sumeru and outside the [seven] golden mountain ranges, four great continents (atvaro dvipad), eight mid- islands (antardvipa),” and Cakravida Mountain. The size {of the Cakravida] is half of the Nimindhara mountain range. The four continents are surrounded by that Cakravada Mountain. The palaces ‘of Asuras (evil spirits) are located in the water under Mount Sumeru. ‘The Snowy Mountain (bimavat) borders on the Anavatapta Lake. Underneath Jambadvipa] there are the worlds of Great Hells (mabanarakasthina),” (that is to say,] Eight kinds of Hells, Individual Hells (pratyekanaraka), Cold Hells (fta-naraka), and Border Hells (amantakanaraka)® There are also the abodes of some animals and hungry ghosts. 9,3) The four continents are namely Jambadvipa, Parvavideha, Avaragodaniya, and Uttarakuru, Of them, Jambadvipa is of the form cof a carriage. Parvavideha is of the form of a half moon. Godaniya is circular, and Uttarakura is quadrangular. Jambadvipa is six thousand five hundred yojanas in size. Parvavideha is seven thousand yojanas in size. Avaragodaniya is seven thousand five hundred yojanas in size. Uttarakurn is eight thousand ygjanas in size. (39,9) Waters existing between the seven golden mountain ranges are endowed with the eight kinds of meritorious properties (atarigo- peta). Each (of them] is an inland sea, in which there are palaces of serpent-demons (ndga). These serpent-demons are of eight kinds, live for a kalpa, and are [called] earth-bearers (dharanindbara). "They are Nanda, Upananda, Aévatara, Mucilinda, Manasvi, Dhrtaristra, ‘Mahakala, and Elapatra. With the strength of Sakra the lord of gods,” they join and fight a battle with gods and asuras. 23, "Two mid-islands are located inthe neighorhood of each ofthe four continents, thos totaling eight T 1946 renders antardipa by gling pbran (lide island). Edgerton in bis Buddboe Hybrid Sanskrit Dictionary sv. explains entaradoipa (Skt. antadotps) 25 Haand in the midst (ofa body of water)” Amar or antara here docs not refer tothe le in size between large and smal, asthe Chinese (C 28735 #9A) and Japanese (Gehich follows Chinese) translations may mean. 24, S marokasthindni."T 1987 sm cam dmyal ba chen po rmame hi gras, aswell as C 2879 KABFRIB, suggest “mabd-neraka-sthindn. 25, ‘Sajtau narakasthindni, mabinarakinapratyckanarakindns co, narakinih skm- ‘nid ke parabapanh ca. T 1937 enumerates as follows: ‘mabinarakasthindni,atanara- Tandem, pretchanarakindn, Stanarakindr,simantabanarakipdn. C 28729-10; "ape ‘mabnaraks-sthindni, mabénarakanath....1 translate in the order of T- 26. Here the order ofthe Ske. texts disrupted. T16b4: de deg kyang tbat dbang po raya yin ay! dpuing yin te. C 287221 ESRMLE SI APAVAD agrees in meaning with T-194 Y.KAJIYAMA 39,14) The serpent-demons are classified into four races: those born from eggs (andaja), from wombs (jarayuja), from moisture (saritsvedaja), and by spontaneous generation (upapaduka). Garudas (suparnin) are [also] of four kinds: those born from eggs, from wombs, from moisture, and by spontaneous generation. (40,1) The water located outside the inland seas is the open sea, [whose bed is formed of] four layers extended out from the root of, Mount Sumeru. The first [or lowest] layer protrudes from Sumeru to the length of sixteen thousand yojanas. Each of the other (three layers] is reduced in length to a half of the preceding one in regular order. (Yaksas called) Karotapani (“holding up a cup in the hand”) live on the first layer, Rudhirapini (“holding blood in the hand”) on the second, Sadamada” (“always intoxicated”) on the third, and Maladhara (“holding a wreath”) on the fourth. (40,5) There are four peaks with the height of five hundred yojanas ‘on the four corners of the flat land at the top of (Su-JMeru. There [on these peaks} live Yaksasnamed Vajrapani(“Thunderbolt-handed”). (40,7) On the four flanks of Yugandhara the mountain range there are [four] royal residences of the great kings (mabardja). They are Dhrtarastra, Virodhaka, Virapiksa, and Vaisravana, living in the east, ‘west, south, and north respectively. Also on all the golden mountain ranges there are villages, towns, and districts of the great kings. * (40,10) In the neighborhood of Himavat, the king of mountains, there is a slope made of gold and named “Asura's Flank" (asura-parsoa)”* which is fifty yojanas in length and width. This is the residence of ‘Supratistha the king of elephants (ndgardya). And itis also a battlefield arigramavacara)” of Sakra, the lord of gods. Here there is Suprati- sthita, the king of trees, being surrounded by seven rows of palm trees. There is also here {a lotus pool named] Mandakini which is surrounded by [five] hundred [small ] lotus pools.” It is a playground 27, The MS reading Sadamata is ofen found, and may be correct. See Dizyvadina 218. Abbidbarmakolabbdya 167.7 says sedimadib sadamattib. See aso BHSD sv. 28. Ssura-pirdve. But both T 2023: loa ma yin gyi nges, and C 2875 EX FE, have ‘aure-parfoainstead. 29, C 287b6-7 alone reads RARPVEI, “Sakra sometimes comes for a pleasure outing.” 30. Spusarant-Sata-parivdrs, However, both T 20a 4 rdzing bu Inga brgyasbskor ba and C 2878-9 3h RADU 48M6 read: “surrounded by five hundred [small] lotus pools.” Buddhist Cosmology 195 of Supratistha" (the king of elephants]. Here he [Supratistha], assum- ing any shape at will (kamardipin), enjoys lotus fibers, tearing them off out of the lotus pool. He is surrounded by five hundred female elephants. (40,17) In the neighborhood of that (Mandakini] there is the great lake, Anavatapta, which is fifty ygjanas deep and fifty yojanas wide. {Its bed is) strewn with golden sands; it is possessed of water endowed with eight kinds of meritorious properties; and itis beautiful, attractive, and pleasant. From it branch out four great rivers, that is to say, Gaga, Sindhu, Sita, and Vaksu. (41,3) In the flat land [on the top] of Mount Sumeru there is the divine castle [of Sakra and dependent gods] measuring ten thousand _yojanas in length as well as in width. In other places there are villages, cities and districts belonging to these gods. Sumeru has four sides, facing which there are the four continents beginning with Jambtdvipa. It [= Mount Sumeru] has four flanks, of which the flank facing Jambadvipa is made of cat’s eye, that facing Parvavideha is made of silver, that facing Avaragodaniya is made of gold, and that facing Utearakuru is made of crystals. (41,9) In the neighborhood of Jambadvipa there is a golden avenue of a sovereign of the world (cakravartin) which is submerged in the great ocean just as the knees of beings belonging to the four great kings (caturmabarijakayikasattva)” are sunk [in water]. When the sovereign of the world appears, so much water in the great ocean as up to his knees dries up. (41,12) Ina region south of the Anavarapta lake there is a great black plum tree Giambi) after which this continent is named Jambtdvipa. In the northern part there is a great cotton plant (kitasabmali),” in which four (kinds of] garudas (= suparnin) live. To each of the four 31. $ supratigtita seems to be a confusion for Supratistha, the king of elephants ‘Or both names could be one and the same. 32. S: some words between caturmabardjakiyikasetrva...and mabisemudranimagnas tibati are missing. They are complemented by TT 20b2: rgyal chem babi’ risky sem ‘can gyi pus mata hy pus nub sam zbig raya rtsbo chen po na nub cing..., and C 28762122: HORA RERMBLEEAWG, “the avenue is sunk in the ocean as deep ‘2s up to the knees of sentient beings of the heaven of the four great kings.” 33. $ mabatt hipa-Solmali(almal). Kota-silmalt is explained by Monier-Williams ‘v.28 a fabulous cotton plant with sharp thorns (with which the wicked are toreured in the world of Yama)". But our text is talking neither of the world of Yama nor of hell. T 2064: sbing shal ma Hi rexe mo shin eu mebo ba (Salmali tree whose points are196 Y. KAJIVAMA, continents belong two mid-islands (antaradvipa). One of them is an island in which malignant demons (raksasa) live. (41,17) When the material world (@bdjanaloka) has been accomplished in this way, beings among the heavenly class of Abhasvara die there and are born here [in this world], as stated before, because of their karma which should be recognized as leading to (uarivedaniya), the first kalpa [of the regeneration of the world}. It is the superior, first, excellent karma belonging to the world of desire (kdmdvacara), and the karma completes its effect only at this time [when the world is regenerated}, and not at other times. And those sentient beings in this very time are called “belonging to the first kalpa” (prathamakalpa- ka). They have beautiful forms and are “made of will” (manomaya). All of this is described according to Buddhist satras. (42,1) At this time no houses, residences, villages, nor abodes exist. All the earth is simply even and flat. Then the earth nectar (biimirasa) appears for sentient beings, and in the same way appear successively thin paper-like dried cakes (parpataka) (edible mushrooms], forest creepers (vanalata), and rice growing without being tilled and sown, which is free from bran and husk. After that, however, bran and husk ‘overgrow rice grains (tandulapbala); and next, paddies stand in thickets and underbrush ().* Thereupon those sentient beings are seen seizing [these foods]. Then, due to their consumption of [earth] nectar and «the rest, those sentient beings become ugly (aurvarnya), and their supernatural powers disappear. The more one eats, the uglier he becomes, and the heavier his body gets. Thus, one sentient being tends to despise another. Due to the fact that they perform immoral deeds (akutalnavis dbarmandrit), more and more foods such as {earth} nectar and the others disappear. The conditions are as described in detail in the satras. (42,9) Then, they gaze at each other eye to eye, and they become enamored. Then, because of their karma conducive to either female- ness or maleness, some of them acquire female organs and others male organs, and they transgress by means of copulation (dvaya- dvaya-samapatti). Therefore, they are blamed by others (vijugupsya- ‘very tall). C 287625: BULA, “a forest of great salmali trees.” C seems to understand kita as “a multitade” or “forest.” 34. S tatab sendSvatanderisthate lib. The word avaranda is not found in any Skt. jonary. T 20b7; de' og tw 3 lu tho rser skye bor ‘gyur ro. I cannot understand the ‘word ho rae, C 2878 renders EEN, “rice plants grow gregariously.” Buddhist Cosmology 197 nte)* For that reason, they have houses built [in order to hide themselves]. And in order to secure rice, they also secure possession of fields. As a result of that, theft (adattadana) and [fighting one another by] pulling and drawing (@karsana-pardkarzana) begin. Because of that, they establish a king as a preventer (of crimes and fighting), and he becomes the “highly honored” (mabasammata). In this way the group (mandala) of Ksatriya as well as the groups of Brahmana, Vaisya, and Sadra appear in the world, as described in the satras. (42,18) Darkness covers the world due to the disappearance of the light that was present in the sentient being’s body. ‘Thereafter, the sun, moon, and constellations appear in the world. The measure of the disk of the sun is fifty-one yojanas, and that of the disk of the moon is fifty yoianas. Of them, the disk of the sun is made of fire-crystal (tejab-sphatika), and the disk of the moon is made of water-crystal (udaka-sphatika). Of the two, the disk of the moon is to be known as moving very fast or as moving with indefinite speed. Moreover, the sun spreads light on two continents simultaneously, and darkens two simultaneously. Thus, it makes the midday in one continent, the sunrise in the second, the midnight in the third, and the sunset in the fourth. The whole group of the moon, sun, and constellations all roll on (gatisaricara) [in their courses] around halfway up Mount Sumeru, in other words, as high as the Yugandhara mountain, When they (or the sun)’ roll(s) on adhering closely to Sumeru it is known as the summer season, and when they (or the sun) move(8) on far away from Sumeru it is known as the winter season. For this very reason, it should be known that [the sun] sets quickly [in winter and slowly in summer].” Also when the upper part of the disk of the moon becomes a little crooked,” a half moon is seen. [The moon] becomes invisible when the other side (parabhaga) [of the moon] is concealed by this side (arvdgbbaga).” The more crooked the moon 35. T 2tade de nas gohan dag gis ram par smad par ‘gu ro (Thus they are blamed by others). € 287e15-16: 8818 AZ PEBIRE, “They are scolded by other people.” 436. Only € 28729 has “the sun” instead of “they.” 37. S kyipram astagamaneveditaryane seems to be incomplete. T 21b2: myur du snub pa dang ring zhig nas nub par ‘gy bar rig par bya’ C 20802: BOLLS A BE, “"There are the late and early setings ff the sun.” 38, T 21b3 has song du ‘deur ba na. C 28843 HARM agrees with T. 39. ‘The meanings of parabbige and ervdgbbiga are not clear to me. T 21b3 : des ‘pha rol gyi nges de tsbu rol gyi ngoskyissgrits pa’ phyir mi snang ste, C 2883-4, however, says: (HAR RLSGES}8 #7058, “As this side is concealed by the other side, [the moon] becomes invisible at st)" follow T in this translation. Considering198 Y. KAJIVAMA becomes, the more close to full it appears. In a waning moon (krsna- pakse), on the contrary, the lower its head moves down, the more diminished it appears. When the reflections of fish, turtles, and so on in the great ocean appear (on the moon], dark color" is seen on the middle of the moon. As to the size of the constellations, the greater ones" are eighteen kraias in size, middle ones are ten krosas, and small ones are four krasas. (43,15) When the four castes (varna) have been created, [sentient beings} begin to create karmas, agreeable or disagreeable, which are to be felt as (one of the ] five kinds of existences (parcagati-vedaniya). In this manner, a certain being is born {in the hells]" as King Yama due to his defiled karma conducive to overlordship (savisklistenddbi- ‘patya-sarievartaniyena karmand). Thereupon hell guards are born as ‘are magical creations (nirmitopema). Iron, copper, and so on, with which torment and torture are performed, and the fires of hell” appear. Then sentient beings, following karmas they have made, are born there [in hell ] or in other states of existence. ‘VI The Field of a Buddha (44,3) In this way, a billion (kotidata) worlds, each of which includes the four continents (cdturdvipata),a billion Sumerus, a billion groups of gods belonging to the world of desire, and a billion Brahma worlds are regenerated or destroyed at the same time in a world system of a triple thousand great thousand worlds." They are also [classified into} three kinds of world systems: (1) a small world system consisting of one thousand worlds (aabasrikasidikas) isso called when a thousand ‘moons, a thousand suns, and [everything else in a system] on up to a thousand Brahma worlds are heaped together into one system; (2) a middle world system consists of the square of a small world system ‘T and C, the Sansit should be understood as: yadd tary parabhige ‘rodgbbdgiorto adi candramandalar na drbate. 40. Samat, with which C 28837 RUS agres. T 21b4, however, has instead ri Po, which is not known to me. ‘41. S parama should be corrected into paramiindm as the editor suggests. T 21b4 reads not nang g tbe as the editor notes, but nang gi cheb 42. T21b5 sems con dmyal ba rams na, and C 2882 11 SABRE, suggest the addition. 43. S should be read following the Tibetan understanding the editor mentions in his note:yatend-barand-niroariaka lba-tamridayo ndrakatcigib. 44. Aworld syste consiting ofthe cube of one thousand small works. Buddhist Cosmology 199 (@visthasro madbyamab,"* square of one thousand worlds); (3) a thou- sand of a thousand middle world systems form a world system of a triple thousand great thousand worlds (rrishasra mabasabasra loka- dhatu, i.e., cube of a small world system). (44,9) In this way, worlds are destroyed and regenerated in the eastern direction, southern, western, [northern], upper and lower directions without end and without limit. Just as when the god Isidhara sends rain" there are no interruptions nor intervals in the showers falling in all the directions, so worlds are destroyed and regenerated without end and without limit in all the directions. (44,14) This triple thousand great thousand world system is called the field of a Buddha (buddbaksetra), and there Tathigatas are born and perform the deeds of the Buddha (buddbakarman) in infinite worlds. 45. The editor suggests the emendation of madbyah into madbyemah. 46. lacks “northern,” which both T 2222 and C 288420 have, 47. The text is to be emended. ‘The reading at 4410, veradbare, is evidently wrong. T 22422 has char pa gskol mada’ tam “bab pana, and C 288421 AWESOME. ‘Siyttomucaya (ed. Bendall) 247.7 has fradbaro devo varati, which the Tibetan translation (Derge 136bl) renders gol maa” txam gyi char gyi rum bab pe. Note tlso that in the Abbidbarmakolabbdya Fisian-tsang renders the name Isidhara #180 set. 448, Both T 2243 deni and C 28843 #€ support reading etd forthe edition’selvad.