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" >" Sih-kau-keng-ti, " the summit of form." " Hung-wou-pien-chu-tien. '- Shi-wou-pien-chu-tien. ^^ Wou-sho-yau-chu-tien. '* Fi-fi-siaug-chu-tieu. 86 A CATENA OF BUDDHIST THE CHARACTER OP THE KARMA THAT RESULTS IN BIRTH AS ONE OF THE DEVAS. 11. The Tchi-to Shaster^ says: ''There are three degrees of excellence amongst those born in the AVorld of Desu-e (Kama-loka)^ viz.^ superior, middle, and inferior. Those belonging to the first are born in one of the six upper heavens ; in the middle kind are those born rich among men ; in the inferior kind are those born as poor men,'^ Again it says : " The upper class are born as Devas, the middle class as men, the lower class as Asuras." For Asiiras are possessed of qualities (characteristics) like Devas, only their heart being clouded, they are prone to error, and find diJBficulty in embracing truth (reason) ." The work known as the " Docti-ine of the four Religious Schools,"^ says : " Those are born in the heaven of the Four Kings, and in the Trayastriiishas Heaven, who practise thoroughly the ten excellent rules. Those are born in the Yama Heaven and upwai-ds who practise in addition that imperfect form of fixed composure (Samadhi) known as the Kama-Rupa- Samadhi." Another work says : " By personal purity and earnest contemplation, we overleap the limits of the World of Desire, and enter on the World of Forms.^'^ The Karma Vibhaga Sutra says : " By completely fulfilling the ten rules of virtue, one is born in one of the heavens of the Kama Loka. By a less scrupulous obser- vance of these rules, but by practising in addition the rules of fixed composure (samadhi) one is born in one of the heavens of the Rupa Loka. By practising complete com- posure of mind one is born in the Arupa Loka.'^ * Tliis may be the same as the Djilana prasthaiia Shaster. * Shau-lo. '•> Ssc-kiau-i. * This is the substaucc oi iho extract. SClilPTUIiES i'KOM TUE CHINESE. 87 ON THE COMPARATIVE LUSTRE OP THE BODIES OP DEVAS AND MEN. 12. The Tchi-to Sliaster says: " Witli reference to tlio different degrees of glory belonging to the various Devas^ those born in the heavens of the Kama Loka vary in brightness according to their merits, from that of a lamp to that of the sun and moon. In the Rupa Loka, in conse- quence of the practice of contemplation and the absence of all impure desires, the Devas attain to the Samadhi, known as the ' brightness of fii-e ' (agnidhatu samadhij, and their bodies become more glorious than the sun and moon. This excellent glory results from their perfect purity of heart.''^ The everlasting glory of Buddha, though but one ray of it issued from his face, was sufficient to quench that of all the Devas, though infinitely removed from him. Kusika^ observing this, said within himself, " The excellent glory of Buddha is sufficient to quench that of all the Devas, — how then shall not the brightness of his wisdom destroy the dark- ness of my folly." The Dirghagama says : " The brightness of the glow- worm cannot be compared to that of a lamp, nor that of a lamp to the brightness of a torch, nor that of a torch to that of a burning pyre, nor that of a burning pyre to the glory of the 'Four Kings,' nor theirs to that of the Devas of the thirty-three heavens, nor theirs to that of the Devas of the E,u]3a Loka, nor theirs to that of Maheshwara, nor his to that of Buddha, nor the combined glory of all these to the glory of the law of the Four Truths (aryani satyani).-"^ > Kusika is sometimes used as a title of Sakra. 2 These truths, as is well known, distinguish the earliest form of Buddhist doctrine from the later developments of the schools. They are — 1. Sorrow is inseparable from sentient existence ; 2. Desire is the cause of the accumulation of sorrow ; 3. There is a way for the extinc- tion of Desire, and therefore of Sorrow ; 4. This way is found in the " four paths," i.e., by becoming a disciple. 88 A CATENA OF BUDDHIST Dliarma^ says : " Of all degrees of glory, the glory of wisdom is the chief; and of all lustre-giving (ming) powers the lustre of the heart is chief." The Abidharma says : " Beings born in Jambudwipa are of all colors ; in the west and east continents some are black, and some like those of Jambudwipa ; in the north continent men are all white. The ' Four Kings ' are of the four colors : purple, red, yellow, white. All the Devas of the Kama Loka are colored according to the hue of the flower they first see after their birth in these heavens : if the flower is purple, so are they ; and so, whether it be red or yellow, or white." Again it says : " Brahma Rajah is white, like silver, his garments golden colored. The Rupa Loka Devas are both yellow and white." ON THE RELATIVE PURITY OF FOOD, 13. The Hi-shai Sutra says: "There are four sorts of food. 1 — Corruptible food {i.e., capable of being digested) ; this is that used by men and the Devas of the six Kama Loka Heavens. 2 — Food that is partaken of by contact only. 3 — Food that is partaken of by contemplation. 4 — Food that is partaken of by knowledge of it. [Men cat. The Kwai-Shin touch. The occupants of the Dhyana Heavens contemplate. The Devas of the highest worlds (as well as the occupants of the Narakas) hiow] ." In the Kama Loka Heavens — if the merit of the Devas be largo — then whatever food or drink they desire, is produced readily, ambrosia, and delicacies of every kind come of themselves. If their merit is small, then, although there is a sufficiency of food and drink, it is not always according to desire. Another Sutra says : " According to the merit of the Devas, so is the colour of the food which is found sclf-pro- 1 This may mean either "the Law says," or, "Dharma," the Patriarch of that name, says. SCKIPTUEES FROM THE CHINESE. 89 ducod in tlieir precious vessels. Supeinor merit procures white food ; medium merit, yellow food ; inferior merits red food." The Saddhama Prakasa Sasaua Sutra says : " Above the Yama Heaven up to the summit of the Rupa Loka the merit of the Devas is equal ; but below in the Trayastrin- shas Heaven it is not so, being either little or much ; if much, then there is a superabundance of everything; if little, then, although the Devas have both clothes and palaces, yet they have not always a sufficiency of food." [There are also Devas of such scanty merit that they are sometimes seen in Jambudwipa plucking sour berries to eat. When men see their miserable appearance, and ask them who they are they reply we are Asuras (fi-jin, not-men), Devas, alas ! but of scanty merit ! We have palaces and garments, but no food to eat ; we come down here therefore to look for it : we kept the precepts, but we did not exercise charity. Ch. EcL^ THE THREE WORLDS AND THE NINE EARTHS. 14. Speaking generally, we say that there are three worlds (lokas), and nine earths (bliumis). First, the six heavens of the Kama Loka j the two lower ones are called the Material^ Heavens, the four upper ones the Spacious^ Heavens ; the Four Kings who govern the four quarters, and the Traystrinshas belong to the former. With respect to the four others, we extract the following from a work called the Sse-kiau-tsih: "1 — The Yama Heaven (the meaning of which is virtuous, or excellent time), so called because they distinguish their time by the opening and shutting of flowers. 2 — The Tusita Heaven (the meaning of which is sufficiency of knowledge, or footsteps of knowledge), so called because they have had taste of real happiness, resulting from suppression of the five desires. ^ Earth-dwelling Heavens. 2 " The spacious Firmament." 90 A CATENA OF BUDDHIST 3 — The Nirmana-rati Heaven, because the Devas derive their happiness from the transforming influence of virtuous principles. 4 — The Parinirmita-vasavartin, because they are able to exert transforming power in their own case as well as for others. The Lau-Tan Sutra says •} ^^Between the KamaLoka and the Eupa Loka, there is a distinct locality, the dwelling of Mara. This Mara, filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. His palace is 6,000 yojanas square, and is surrounded by a seven-fold wall." The names just given are those of the Heavens of Desire (Kama Loka), so called because the beings who occupy them are subject to desires of eating, drinking, sleeping, and love.