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They are otherwise called the abodes of the five orders of sentient creatures (Devas, men, asuras, beasts, demons). Next come the eighteen heavens of the Rupa Loka. In these the pollutions of sensual desires are removed, but still there are substantial forms, and hence the name " World of Forms." Their general collective title is " the Worlds of the Brahmas," because of their purity. The distinctive title is " the Heavens of the four Dhyanas,'^ because all disturbing influences are removed from them, and those who dwell in them are employed in contemplation (dhyana). This is the world where those seek their reward who excel in human wisdom, and have passed beyond the ordinary standard of knowledge. As to the first Dhyana, the Kosha Shaster calls it " the happy land where there is no birth," so called because the carnal modes of birth common in the Kama Rupa are here unknown, and there is some approach to rest and peace. The second Dhyana, according to the Kosha, is named " the Earth where dwells ecstatic joy" (or the joy of ecstacy, or samadhi), because here is enjoyed tranquillity unruffled as the surface of smooth 1 Piuda-dliana Sutra. SCRIPTURES PROM THE CHINESE. 91 water, and all anxieties or interruptions cease. The third Dhyana is called " the land of supreme bliss, resulting from the removal of (ordinary sources of) joy." For here the heart, although separate from such joys, is of itself sufficient for perfect bliss. The fourth Dhyana contains nine heavens, the five upper ones of which admit of no return to the World of Desire. The general name of this Dhyana is the Pure Earth, in which all religious exercises (nim) are given up," (or it may be in which all thought is given up). Above these Dhyanas comes the Arupa Loka, containing four heavens. In these heavens there is no material reward resulting from Karma, but there is an ecstatic state of real existence ; here dwell those disciples of Buddha (sheng-wan) who have not yet attained the imperishable nature. Hei'e also is the exceptional place of reward for those unbelievers who are freed from "knowledge or belief arising: from names or words. "^ Hence there is a mix- ture here, not agreeing in one, except so far as they ai-e freed, in common, from all affections resulting from the oi'gans of sense and their objects (arupa scandha ; wou sih wan). [Here follows an account of the Arupa Heavens, similar to that already given ; there is a note appended to the account, which states that philosophers and heretics {i.e., those belonging to the six schools (sadarsana) ) speak of those who inhabit these heavens as having arrived at Nirvana, because they are freed from all " knowledge or belief arising from names or words," but the followers of Buddha, knowing that even here there is a remnant of such knowledge, speak of the highest heaven as " fi wou siang," i.e., '■^not entirely without knowledge" (where " knowledge" corresponds to sanjnya, and is explained in the Sanscrit name of this heaven, viz., Naivasanjnanasanjnayatanam)]. The Nyayanousara Shaster says : " All the Devas of all the worlds use the sacred language of mid-India. Not that they learn the use of it, but it is self-explained in the sounds or words themselves." ^ Wou siang wai tuo, where "siang" corresponds to "sanjnya," con- cerning wliicli vid. Colelu'ookc, p. 254. 92 A CATENA OF BUDDHIST Speaking, however, of this Arupa World, there ai-e two theories. The first says there is no such distinct locality. The Vibasha, for instance, in these words : " In the Arupa Loka there is no material reward, and no distinct locality It is only in the Rupa and Kama Lokas that such things exist. But here is the perfection of their non-existence." Again it is said there is no such thing as " body " in these worlds. The Kosha, for example, says : ^*^ Arupa, that is, no body." Again, the Digest says : ""Where there is no material reward, there can exist no personal or individual body." Again, the Surangama says : " In the four Arupa Heavens the body and the heart (intelligent mind ?) being completely destroyed, there being nothing left but the ' Fixed Nature ' there can be no such thing as material reward resulting from Karma " (where, according to the comment of Ku-shan, the absence of material reward implies the existence of the reward of a fixed state of existence), (samadhi). But the second theory with reference to these heavens, is, that there is a distinct locality — for example, the Hi-shai Sutra says : " Far above the Akanishta Heaven, are the Arupa Loka Heavens, up to the highest of all called ' Fi Fi Siaug,^ all these are names of distinct local heavens." Again, the Avatamsaka Sutra says : " The power of Bod- hisatwa enabled him to smell the incense of the palaces of the Arupa Loka Heavens." It is also affirmed that bodily forms exist there, e. (jr., the Agama Sutra says : " At the time of the Nirvana of Sariputra, the Devas of the Arupa world wept tears, which fell like the small rain of spring." Another Sutra^ says : " Tathagata coming into the midst of the Arupa world, all the Devas worshi]3ped him." The school of the Mahasanghikas affirm that in the Arupa world there is no impure form, but yet that there is a fine or attenuated form of matter. Another authority states that the doctrine of the Ilinayana^ school is that in Arupa [joka there is no material form, but that the ' Viz., the Tchong-yin-kuig. * Puh liu i kkm. SCRIPTURES FROM THE CHINESE. 93 doctrine of the developed school is^ that there is such material form. Finally, the Nirvana Sutra says : "■ What that form of matter is which exists in the Arupa worlds, neither Sravaka nor Pratyeka Buddha can divine." RESPECTING THE LORD OP THE DEVAS. 15. In discoursing on this subject, viz., who is the Lord of Heaven,! there are two theories. 1 — The general, or current opinion, and 2 — The exceptional theory. With regard to the first, the current opinion is that Mara and Brahma are rulers respectively over the Kama Loka and the Kupa Loka. In a work called Shi-ts'ien^ it is said : " The ' Four Kings ' are lords over all below their four Heavens." The Maha-shaster^ says : " Sakra is Heavenly Ruler over two places, (viz., the Trayastrinshas and the abodes of the Four Kings), Mara Rajah is Lord of the World of Desires (and therefore he dwells in the highest part of it). Maha Brahma Rajah is Lord of the Three Worlds." Another work^ says : " Sakra is Heavenly Ruler over this earth. Brahma Rajah is Lord over the Universe (sahaloka)." Another work^ says : '' Although Mara Rajah is Lord of the World of Desire, yet he is not able to interfere with Sakra and the Four Kings, if they are obedient to the law of Buddha." Again, it is said: "Brahma is the Lord of the World of Forms, and also of the Three Worlds, whilst Mara rules only over the World of Desire," and finally, Fu- hing says : "Brahma is Lord of the Three Worlds, and all the others are merely his ministers.'^ And now with regard to the exceptional school. There are three opinions here also ; first that which confines its remarks to Brahma Rajah ; for example. Wan Ku says : " Brahma Rajah is fixed in the midst of the first Dhyana, — • Tien chu. This is the terra used for the Divine Being by the R. C, Mission in China. - Buddhist Slips (?) or it may be the name of a writer. ^ This may be the Mahavibsvsha Shaster. ■' Tsing-meng-su ; visuddha nama tika ? '^ Tah-nan-shan. 94 A CATENA OF BUDDHIST where lie rules absolutely, and appoints deputies to look after tlie lower worlds." Again, "Brahma, that is, the Lord of the Rupa World, also called Sikhi/'^ The Abidharm a says : " Above the two Dhyana Heavens there are no words spoken, and no law, therefore there is no Lord." The second opinion confines itself to Maheswara,^ — for example, the Maha Shaster says : " Maheshwara, with eight arms and throe eyes, riding on a white ox.'^ Again, it says : " Beyond the Sudavasadevas,^ is the Bodhisatwa Shi-chu, whose name is the Great Self-Existent (Mahesh- wara), the Lord of the Universe (the great Chiliocosm)." The Avatamsaka says : " Maheshwara, the Lord of the Universe " (and much more to the same effect). The third opinion is that which opposes Brahma to Mara ; giving the preference to the latter.