English
where, eating two ripe ones, one gets tired. After that, a jackfruit forest, with fruits the size of a pot. After that, a mango forest. A rose-apple forest. A wood-apple forest. Thus, in brief, it cannot be said that in that lake there is no fruit fit to be eaten. Thus, all the special characteristics, the differences in size, shape, and so on, of the seven great lakes and others existing in this Himālaya, the Blessed One in every way av It should be understood that he knew and penetrated. “With a circumference of fifteen yojanas” means with a circumference of fifteen yojanas. It is said that the tree trunk has a circumference of fifteen yojanas. “Called Naga” means to be called by the word “naga,” which means a tree. A tree is called “naga” because it does not move. It should be connected as “the jambu tree called naga.” “With a trunk and branches fifty yojanas long” means with a trunk fifty yojanas high and branches fifty yojanas long in all directions. Therefore, it is a hundred yojanas wide and equally high. From the base of the jambu tree up to the forks of the branches, it is fifty yojanas, and from there, the straight upward branches are fifty yojanas, and each branch has grown fifty yojanas in all directions. In these, great rivers flow, and on both banks of these rivers, at the places where jambu fruits have fallen, gold sprouts arise. These, carried by the river water, gradually enter the great ocean. For this reason, that gold is called “Jambunada” because it originated in the Jambu River. “By its power” means by its greatness, by its power in the manner of being long-lasting, etc. And this measure of the jambu tree is the same as that of the cittapāṭalī tree of the asuras, the simbalī tree of the garuḷas, the kadamba tree in Aparagoyāna, the kapparukkha tree in Uttarukuru, the sirīsa tree in Pubbavideha, and the pāricchattaka tree in Tāvatiṃsa. Therefore, the ancients said: “The pāṭalī, the simbalī, the jambu, The pāricchattaka of the devas; The kadamba and the kapparukkha, And the sirīsa makes the seventh.” Here, “and the sirīsa makes the seventh” means that “sirīsena” is an instrumental case in the sense of “by means of.” “Sattamaṃ” is said with a gender inversion; the meaning is “the sirīsa is the seventh.” “The Cakkavāḷa mountain range” means the Cakkavāḷa mountain. “Encompassing all that, standing as the world-element” refers to all that was mentioned below. Surrounding it, the Cakkavāḷa mountain range stands. This is called one world-system, is the meaning. The syllable 'Ma' comes by way of euphonic conjunction. "Surrounding that whole world-system, this Cakkavāḷa mountain range stands," thus they speak of the connection here. Even when said thus, it should be understood that the Cakkavāḷa mountain is also part of the world-system. Therein, in that world-system. The moon's orb is forty-nine yojanas. Straight, in length, in width, and in height, forty-nine yojanas. But in circumference, one hundred and fifty yojanas, less three yojanas. The sun's orb is fifty yojanas. Here too, in the same way as said for the moon's orb, it should be understood as fifty yojanas straight. But in circumference, one hundred and fifty yojanas. Among these, the moon's orb is below, the sun's orb is above. Between them is one yojana. From the lower edge of the moon to the upper edge of the sun is one hundred yojanas. The moon's palace is made of jewels inside, encircled with silver outside. Both inside and outside, it is cool. The sun's palace is made of gold inside, encircled with crystal outside. Both inside and outside, it is hot. The moon goes straight and slowly. For on the new moon day, going with the sun, falling back little by little each day, on the full moon day, it falls back by half a path. But horizontally, it goes quickly. Thus, in one month, it is sometimes seen from the south, sometimes from the north. On both sides of the moon, the constellations and stars move. The moon approaches each constellation like a cow approaches its calf. But the constellations do not abandon their own path, they go along their own track. But the sun's straight movement is swift, its horizontal movement is slow. Horizontal movement means going from the south to the north, and from the north to the south. That is slow, as it is completed in six months each way. The sun, during the dark half of the month On the Uposatha day, having gone together with the moon, then on the first day of the fortnight, it leaves the moon's orb by a hundred thousand yojanas, due to its swift movement and the moon's slow movement. Then the moon appears like a line. And then on the second day of the fortnight, it leaves the moon's orb by a hundred thousand yojanas. Thus, day by day, up to the Uposatha day of the bright fortnight, it leaves by a hundred thousand, a hundred thousand. Then the moon gradually grows and on the Uposatha day, it is full. Its gradual growth here is to be understood as due to the sunlight falling from above, and the sun being far away from below, its own shadow gradually diminishing day by day, and the moon's orb appearing as if gradually increasing. Therefore, appearing as if gradually grown, on the Uposatha day, on the full moon, it is seen as a full orb. Then the sun, on the first day of the fortnight, having run a hundred thousand yojanas, again catches up with the moon's orb, due to the moon's slow movement and its own swift movement. Similarly, on the second day, a hundred thousand, and so on, up to the Uposatha day, it runs and catches up by a hundred thousand, a hundred thousand. Then the moon gradually wanes and on the Uposatha day of the dark fortnight, it is not seen at all. Its gradual waning here is to be understood in the same way as its gradual growth. But there, due to the shadow diminishing, the orb appears as if increasing. Here, due to the shadow increasing, the orb appears as if diminishing. Therefore, appearing as if gradually waned, on the Uposatha day, it is not seen at all. The moon is below, the sun is above. Like a small vessel covered by a large bowl, the moon's orb is covered. Like the shadow of a house at midday, the moon's shadow is not seen. When its shadow is not seen, it itself is not seen, like a lamp in the daytime to those standing far away. Of these, There are three paths of travel: the Goat Path, the Naga Path, the Cow Path. There, for goats, water is repulsive. For elephant-nagas, it is pleasing. For cows, it is comfortable due to the balance of cold and heat. And thus, by that path, when the sun travels, the rain-cloud devaputtas, scorched by the sun's heat, do not emerge from their mansions, nor do they wander about, intent on play. Then, it is said, the sun's mansion descends below its usual path and travels. And by its descending and traveling, the moon's mansion also descends and travels, because it follows the same course. Therefore, that path, due to the absence of water, and being like that of goats, is called the "Goat Path." But by that path, when the sun travels, the rain-cloud devaputtas, due to the absence of the sun's scorching heat, frequently emerge from their mansions, and wander here and there, intent on play. Then, it is said, the sun's mansion ascends above its usual path and travels. And by its ascending and traveling, the moon's mansion also ascends and travels, because it follows the same course. And this following of the same course is called "same movement" because the mansions are propelled by the wind sphere. Therefore, that path, due to the abundance of water, and being like that of nagas, is called the "Naga Path." When the sun, neither ascending high nor descending low, travels by its usual path, then the rain-clouds, at the proper time and as they please, emerge from their mansions and wander happily. At that time, there is a balance of seasons in the world. Because of that balance of seasons, that movement of the sun and moon, being like that of cows, is called the "Cow Path." Therefore, when the sun and moon ascend the Goat Path, then the sky does not rain even a single drop. When they ascend the Naga Path, then the sky pours forth as if broken. When they ascend the Cow Path, then a balance of seasons is achieved. But when kings are unrighteous, due to their unrighteousness, the viceroys, commanders-in-chief, and all the devas and brahmas become unrighteous. Then, due to their unrighteousness... When there is unrighteousness, the moon and sun revolve unevenly. Then, by the power of that common evil deed, called unrighteousness as described, which is the basis for many diseases and other undesirable results, the moon and sun, tossed about by the wind blowing unevenly, revolve unevenly, encircling Sineru, they do not move along their proper course. The wind does not blow along its proper course, it blows along an improper course, blowing along an improper course, it shakes the celestial mansions in the sky, when the mansions are shaken, the minds of the deities do not incline to play, when their minds do not incline, the seasons, with their divisions of cold and heat, do not occur at the proper time, when that does not occur, the sky god does not rain properly, sometimes it rains, sometimes it does not rain, somewhere it rains, somewhere it does not rain. Even when it rains, it rains and ceases in such a way that it is not beneficial to the crops during the sowing season, the sprouting season, the stalk season, the flowering season, the milk-taking season, and so on. Because of this, the crops have an uneven ripening, and are devoid of fragrance, taste, and other qualities. Even among rice grains placed in a single vessel, in one part the cooked rice is uncooked, in another part it is overcooked, in another part it is evenly cooked. That food, when consumed, is either completely undigested in the stomach, or partially digested, or well-digested; thus, it is digested in these three ways,