English
was at that time among those beings the most handsome, the most pleasing to behold, the most powerful, endowed with wisdom, and capable of punishing and favoring. They approached him, requested him, and appointed him. Since he was appointed by the great multitude, he was called Mahāsammata (the Great Appointed One). Since he was lord of the fields, he was called Khattiya (Warrior/Ruler). Since he delighted others righteously and impartially, he was called Rājā (King). Thus he was known by these three names. For whatever is wonderful in the world, the Bodhisatta is the first man there. Thus, with the Bodhisatta as the first, when the warrior class was established, gradually, the other classes, such as the brahmins, were also established. There, from the great cloud that destroys the eon until the cutting off of the net of fire, this is called one immeasurable eon of contraction. From the cutting off of the net of fire that destroys the eon until the great cloud of prosperity that fills a hundred thousand crores of world-systems, this is called the second immeasurable eon of contraction-abiding. From the great cloud of prosperity until... The appearance of the moon and sun, this is called the third incalculable period, the 'evolving' period. From the appearance of the moon and sun until the great cloud that destroys the eon again, this is called the fourth incalculable period, the 'evolved and enduring' period. The 'evolved and enduring' incalculable period comprises sixty-four intermediate eons. Some say "it comprises twenty intermediate eons." The remaining incalculable periods are equal in duration to that. These four incalculable periods make one great eon. Thus, destruction by fire and re-establishment should be understood. But at the time when the eon is destroyed by water, it should be elaborated in the manner previously stated, starting with the rising of the great cloud that destroys the eon. But this is the difference – just as there was a second sun, so here the great cloud that destroys the eon, with saline water, rises. It rains gently at first, then gradually with great torrents, filling hundreds of thousands of crores of world-systems. The earth, mountains, and so forth, touched by the saline water, dissolve; the water is held up all around by winds. From the lowest part of the earth, the water reaches up to the second jhana-plane. Indeed, the earth, mountains, and so forth, touched by that saline water, dissolve just like salt crystals put into water; therefore, some say it becomes one water with the water that supports the earth. Others, however, say, "It completely destroys the water that supports the earth and the supporting wind element, and stands everywhere as one solid mass by itself." That is appropriate. Above, it dissolves even the six Brahma-worlds and reaches up to the Subhakiṇha Brahma-world, where it stands. As long as there is even a tiny bit of conditioned existence, it does not subside; but having overwhelmed all conditioned existence that has entered the water, it suddenly subsides and disappears. The lower space together with the upper space becomes one great darkness – all is similar to what was said before. Only here, the world reappears starting from the Ābhassara Brahma-world. From the Subhakiṇha realm, beings are reborn in the Ābhassara realm and so forth. There, from the great cloud that destroys the eon until the cessation of the caustic water that destroys the eon, this is one immeasurable period. From the cessation of water until the great cloud of formation, this is the second immeasurable period. From the great cloud of formation until the appearance of the moon and sun, this is the third immeasurable period. From the appearance of the moon and sun until the great cloud that destroys the eon, this is the fourth immeasurable period. These four immeasurable periods make one great eon. Thus, destruction and formation by water should be understood. When an eon is destroyed by wind, it should be elaborated in the manner stated before, beginning with the great cloud that destroys the eon having rained. But this is the difference – just as there was a second sun, so here a wind arises to destroy the eon. First, it raises coarse dust, then fine dust, fine sand, coarse sand, gravel, rocks, and so forth, until it raises rocks the size of gabled houses and large trees standing in uneven places. They rise from the earth into the sky and do not fall back down; there they are crushed to powder and cease to exist. Then, gradually, wind arises from beneath the great earth, turns the earth over, makes its roots point upwards, and hurls it into the sky. Even parts of the earth a hundred yojanas in size, or two, three, four, five, six, seven yojanas in size, break apart, are thrown up by the force of the wind, and are crushed to powder in the sky, ceasing to exist. The wind also lifts the Cakkavāḷa mountain and the Sineru mountain and hurls them into the sky. They strike each other, are crushed to powder, and are destroyed. By this same method, destroying the earth-dwelling mansions and the sky-dwelling mansions, it destroys the six Kāma-world heavens and destroys hundreds of thousands of crores of world-systems. There, world-systems with world-systems, Himavantas with Himavantas, Sinerus with Sinerus, come together, are crushed to powder, perish. From the earth up to the third jhāna realm, the wind takes hold, destroying the nine Brahma realms, and reaches the Vehapphala realm, where it remains. Thus, along with the water that supports the earth, and the wind that supports that water, it destroys all conditioned things, and then perishes itself, because there is no cause for its persistence. The upper space becomes one with the lower space, a great darkness, all as previously stated. Here, however, starting from the Subhakiṇha Brahma realm, the world reappears. Having passed away from Vehapphala, beings are reborn in places like Subhakiṇha. From the great cloud that destroys the kappa until the cessation of the wind that destroys the kappa, this is one asaṅkhyeyya. From the cessation of the wind until the great cloud that brings prosperity, this is the second asaṅkhyeyya, and so on, as previously described. Thus, the destruction and re-establishment by wind should be understood. Now, for what reason does the world thus perish? Although the cessation of conditioned things is without cause, a natural cessation, because there is no destroyer, the cessation of a continuum is not without cause. Just as it is with the aggregates of beings, so too the world of receptacles must have a causal destruction. Therefore, what is the cause for such a destruction of the world? Unwholesome roots are the cause. Just as by the power of merit of the beings born therein, the world first evolves, so by the power of their evil deeds, it devolves. Therefore, when unwholesome roots are abundant, the world thus perishes. Just as by the abundance of greed, hatred, and delusion, respectively, the intermediate kappa of disease, the intermediate kappa of weapons, and the intermediate kappa of famine— these three kinds of intermediate kappas arise in the evolving and stable asaṅkhyeyya kappa. Similarly, these three devolutions, as described, occur due to the abundance of greed and so on. Therein, when greed is more abundant, it is destroyed by fire. When hatred is more abundant, it is destroyed by water. For when hatred is more abundant, destruction by extremely sharp caustic water, as if by more intense hatred, is appropriate. Some, however, say, "When hatred is more abundant, by fire; when greed, by water." Their intention, it is said, is this: evil The anger, which is like an open enemy, is like fire; and the lust, which is like a hidden enemy, is like caustic water. This is appropriate. But when delusion is excessive, it is destroyed by wind. Even when thus destroyed, it is continuously destroyed by fire seven times, and by water on the eighth time; again by fire seven times, and by water on the eighth time. Thus, being destroyed on every eighth occasion, after being destroyed by water seven times, it is again destroyed by fire seven times. By this much, sixty-three aeons have passed. During this time, the wind, having thwarted the turn for destruction by water and having gained opportunity, destroys the world, annihilating the Subhakiṇha devas, whose lifespan is a full sixty-four aeons. Here, however, because lust is prevalent among beings, the destruction of the world should be understood as mostly by fire. Thus, the Blessed One fully knew the world of space, which is destroyed and re-established by these causes, and which, having been re-established, stands. Therefore, it should be seen that the world of space is known to him in every way. As for what was said earlier, "Because he knows the world in every way, he is a Knower of the World," now, concluding that, it is said, "Thus, because he knows the world in every way, he is a Knower of the World." Here, "in every way" means that he knows the world of formations in all its aspects, such as its characteristics; the world of beings in all its aspects, such as their dispositions; and the world of space in all its aspects, such as its size and shape. Thus, the meaning is that he knows the world in every way. Now, explaining the meaning of the word "Anuttara" (Unsurpassed), it is said, "by his own qualities," and so on. Here, "attano" (his own) is a genitive case in the sense of possession; the meaning is "by himself." The connection is "one who is more distinguished than himself by his qualities." The use of the comparative suffix "tara" here is for the purpose of defining the meaning of the word "Anuttara," not because there is anyone more distinguished. For in the world with its devas, there is no one even comparable to the Tathāgata, let alone equal; what then of someone more distinguished? "Kassaci" means "of anyone whatsoever.